* 



THE DIVINE MEMORIAL 



HOLY EUCHARIST 



A BRIEF EXPOSITION OF THE HARMONY SUBSISTING 

BETWEEN THE PASSION OF CHRIST AND ITS 

REPRESENTATIONS IN THE OLD AND 

NEW COVENANTS 



REV. H. C. STUART, M.A 

INCUMBENT OF BOURG LOUIS, QUEBEC 




NEW YORK 
JAMES POTT & CO., PUBLISHERS 

MONTREAL : ROWSELL & HUTCHISON 




si 



Copyright, 1889, 
By JAMES POTT & CO. 



Press of J. J. Little & Co., 
Astor Place, New York. 



" Moreover they be neither dark nor dumb Ceremonies, 
but are so set forth, that every man may understand 
what they do mean, and to what use they do serve." 

— Preface of English Prayer Book, 



" Seriously considering what Christianity is, and what 
the truths of the Gospel are; and earnestly beseeching 
Almighty God to accompany with His blessing every 
endeavour for promulgating them to mankind in the 
clearest, plainest, most affecting, and majestic manner, 
for the sake of Jesus Christ our blessed Lord and 
Saviour." — Preface of American Prayer Book. 



CONTENTS. 



PAGE 



I. The Memorial of the Passion . 3 
II. Eucharistic Representations . . 9 

III. Key to the Eucharistic Represen- ■ 

TATIONS X 3 

IV. Harmony of the Passion and its 

Memorials . . ' 2I 

V. The Divine Life and its Memorials 27 
VI. The Old Testament Outline of 

the Passion . . • • ••35 
VII. The Eucharistic Picture of the 

Passion 39 

VIII. The Sin-Offering 43 

IX. The Burnt-Offering .... 63 

X. The Peace-Offering . . . .105 

XI. Conclusion I2 9 



I. 



THE PRECIOUS DEATH IS 
SHOWN IN THE EUCHARIST. 



I. 



THE PRECIOUS DEATH IS SHOWN 
IN THE EUCHARIST. 

The commemorative aspect of the Holy 
Eucharist is practically an enigma to the ma- 
jority of English churchmen. And yet it is so 
important that the Prayer Book of the Church 
of England sets it forth as the most important 
aspect of the Eucharist. For instance, every 
child is thus catechised : 

" Why was the Sacrament of the Lord's 
Supper ordained ? " 

" For the continual remembrance of the Sacri- 
fice of the Death of Christ, and of the benefits 
which we receive thereby." 

And the prayer of Consecration contains 
these words : " He hath instituted and or- 
dained Holy Mysteries as pledges of His 
love, and for a continual remembrance of His 
Death." " Did institute, and in His Holy 



4 THE DIVINE MEMORIAL 

Gospel command us to continue, a perpetual 
memory of that His Precious Death until His 
coming again. . . . Grant that we receiv- 
ing these Thy creatures of bread and wine, 
according to Thy Son our Saviour Jesus 
Chrises Holy Institution, in remembrance of 
His Death and Passion. . . . Do this in 
remembrance of Me. . . . Do this, as oft 
as ye shall drink it in remembrance of Me." 

The teaching of the Church is thus seen to 
be identical with that of our Lord, and with 
the declaration of S. Paul, that " as often as 
ye eat this bread, and drink this cup, ye do 
show the Lord's death till He come " (i Cor. 
xi. 26). 

In accordance with this teaching, I here add 
the following testimony of some of the great- 
est among modern divines : 

Bishop Andrews : They (of our side) believe 
that the Eucharist was instituted by our Lord 
for the commemoration of Him ; even of His 
Sacrifice, or, if we may so speak, for a com- 
memorative Sacrifice, and not only for a Sacra- 
ment. — Responsio ad Apologiam. 

Bishop Jeremy Taylor : As it is a comment- 



OF THE HOLY EUCHARIST. 5 

oration and representment of Christ's Death, so 
it is a commemorative Sacrifice, — Life of Christ, 
Discourse xix. 

John Keble : The Eucharist has two pur- 
poses: i. To be a continual remembrance, or 
memory, or memorial, before God as well as 
man, not a repetition or continuance of the 
Sacrifice of the Death of Christ. 2. To be 
verily and indeed taken and received by the 
faithful, for the strengthening and refreshing 
of their souls. — Eucharistical Adoration, p. 75. 

Dr. Von Dollinger : The sacrificial rite of 
the earthly Church represents and typifies that 
act of love, of which it is the appointed me- 
morial. — First Age of the Church. 

The following quotations from the writings 
of the most celebrated fathers may be taken as 
representing the teaching of the early Church 
on this most important view of the Holy 
Eucharist. 

S. Cyprian : As often as we drink, we do in 
remembrance of the Lord the same thing which 
the Lord also did. — Epistle to Caecilius, sec. ii. 

S. Augustine : That alone we call (the Body 
of Christ) which, taken of the fruits of the 



6 THE DIVINE MEMORIAL. 

earth, and consecrated with the Mystic Prayer, 
we receive solemnly, to the salvation of our 
souls, in memory of our Lord's Passion for us. 
— De Trinitate, iii. 4, sec. 10. 

S. Chrysostom : What then do we not offer 
every day ? Certainly we do ; but to make a 
memorial of His Death. — Homily, xviii. 3. 

It is needless to continue quotations from 
great divines, as those given above are more 
than sufficient to show that the most eminent 
Christian teachers have left on record their 
unqualified adherence to the plain statements 
of the Bible, that the Holy Eucharist is essen- 
tially a representation of Christ's Passion and 
Death, or as Brevint briefly states it, "a Sacra- 
mental Passion," and as S. Paul vigorously 
asserts, a " shewing the Lord's Death." 



II. 



HOW CHRIST'S DEATH IS 
SHOWN IN THE EUCHARIST. 



II. 



HOW CHRIST'S DEATH IS SHOWN IN 
THE EUCHARIST. 

The Holy Eucharist from the earliest ages 
has shown a clear and systematical represen- 
tation of our Lord's whole Life, from His Con- 
ception until His Ascension into Heaven, and 
it is professedly an imitation of His present 
pleading for us at the right hand of the Father. 

The Saviour's Life on earth is commemorated 
in the varying parts of the Liturgy, as the 
Introits, Collects, Epistles, Gospels, Sermons, 
Hymns, etc., used at the Great Festivals and 
during the Seasons of the Church's year, which 
professedly commemorate the whole period. 
It is also represented by the use of the Eccle- 
siastical or Liturgical Colours which are em- 
ployed to mark and accentuate the teaching 
pertaining to those Seasons. 

And the Saviour's Passion and Death are 



10 THE DIVINE MEMORIAL. 

commemorated, not only by the consecration 
prayer and the manual acts accompanying it, 
but by the very parts of the Liturgy itself, 
whose nature and order owe their very existence 
to the commemorative aspect of the Eucharist. 
The rubrics explain how these parts must be 
employed, and with what ceremonies they must 
be accompanied, to secure the representation 
required. And the officiating clergy and atten- 
dant ministers, in connection with the ancient 
ornaments of the Church, complete the pre- 
scribed means, not only for making the awful 
memorial, but also for making our Sacrifice of 
Praise and Thanksgiving an intelligible and 
reasonable service. 

It is thus seen that every part of the Liturgy, 
every rubrical direction, and every adjunct of 
the service is filled full of holy meaning. How 
sad it is to hear thoughtless people, when asked 
" What mean ye by this service ? " boldly de- 
clare that it means nothing at all ! As if the 
universal practice of God's Church, from the 
earliest times, and the solemn enactments of 
holy synods, constitute no authority they are 
morally bound to respect. 



III. 

FROM THE OTHER MEMORIALS 
OF CHRIST'S DEATH, WE 
LEARN THE REAL SIGNIFI- 
CANCE OF ITS EUCHARISTIC 
REPRESENTATION. 



III. 

FROM THE OTHER MEMORIALS OF 
CHRIST'S DEATH, WE LEARN 
THE REAL SIGNIFICANCE OF 
ITS EUCHARISTIC REPRESENTA- 
TION. 

EVERY Christian knows that the great Sacri- 
fice once made for the Redemption of mankind, 
was the Death of Jesus Christ upon the altar 
of the Cross. Of this Sacrifice, which can 
never be repeated, the Bible teaches us there 
have been established by Divine authority- 
three memorials or representations, namely, 

i. The Sacrificial System of the Old Cove- 
nant. 

2. The Holy Eucharist of the Christian 
Dispensation. 

3. And the Worship in Heaven. 

Now, as three pictures of the same object 
drawn by three different masters, contain the 



14 THE DIVINE MEMORIAL 

same features recognizable in all, so must these 
sacred pictures of the Passion and Death of 
Christ, drawn in every case by the same, and 
that a Divine hand, bear a remarkable likeness 
to one another. The comparison enables us 
to see here and there, in the mystical picture 
the Eucharist presents to us, worlds of mean- 
ing and wonderful resemblances that our study 
of the Death of Jesus, as related in the Gospel, 
had not revealed to us. Archdeacon Freeman 
remarks that the necessity for a thorough 
examination of the old sacrificial system, " fol- 
lows from a view of all such passages of the 
New Testament as describe the work of Christ 
as sacrificial. . . In a word, the New 

Testament, in the matter of Chrises sacrificial 
and priestly operation, is throughout written 
in cipher ; and the key is only to be found in 
the old sacrificial economy." * Again, it is 
scarcely necessary to point out that the deep 
significance of the mysterious blood-sprinkling 
of the sin-offering, and the corresponding Con- 
fession and Absolution of the Christian memo- 
rial, and very many other features of the two 
* Principles of Divine Service, Vol. II., part 2, p. 8. 



OF THE HOLY EUCHARIST. 1 5 

Covenants, are only recognized by a careful 
comparison with the heavenly pattern. 

The three dispensations which represented 
the Redeemer's Death, in their solemn acts of 
worship, were themselves symbolized in the 
three parts of the ancient tabernacle, the Court, 
the Holy Place, and the Holy of Holies. 
Regarded as a whole, the tabernacle was a 
type of the Incarnation. This is implied in 
its very name, " Tabernacle of Meeting " 
between God and man. For in the Incarnate 
Jesus, who " tabernacled in us " (S. John i. 
14), the Divine and human natures met to- 
gether. Jesus claimed to be the fulfilment of 
all that the tabernacle foreshadowed, for He 
called the temple His Body, and in the Book of 
the Revelations we read : " I heard a great voice 
out of heaven, saying, Behold, the tabernacle 
of God is with men, and He will dwell with 
them, and they shall be His people " (Rev. xxi. 
3). Here Jesus is called " the tabernacle of 
God," and He is also called " the temple," — 
" I saw no temple therein ; for the Lord God 
Almighty and the Lamb are the temple of it" 



l6 THE DIVINE MEMORIAL 

(xxi. 22). It is thus seen that the tabernacle 
was a symbol of God dwelling with man in Christ, 
and it also symbolized man admitted to dwell 
forever with God in Him, Who is both God and 
ma?i ; " I in them, and Thou in Me " (S. John 
xvii. 23). " That they all may be one; as 
Thou, Father, art in Me, and I in Thee, that 
they also may be one in us " (xvii. 21). 

The tabernacle being a symbol of Christ it 
follows that it must also have typified His 
mystical Body, the Church. Here we notice 
the extraordinary correspondence between 
them. Kurtz briefly explains their similarity. 
" The threefold division of the tabernacle con- 
tained a figurative and typical representation 
of the three progressive stages, by which the 
kingdom of God on earth arrives at its visible 
manifestation and ultimate completion. . . . 
This triple stage of approach to God, which 
was set forth simultaneously in space in the 
symbolism of the tabernacle, is realized success- 
ively in time through the historical develop- 
ment of the kingdom of God. The first stage 
was the Israelitish theocracy ; the second is 
the Christian Church ; the third and last will 



OF THE HOLY EUCHARIST. \J 

be the heavenly Jerusalem of the Apoca- 
lypse." * 

The court of the tabernacle with its brazen 
altar, its gorgeous worship, its music, its priests 
in their grand robes, led only into the Holy 
Place, as the whole Israelitish economy was 
but the schoolmaster to lead God's ancient peo- 
ple to Christ. The outer court with its bleed- 
ing sacrifices, its laver and brazen altar of burnt 
offering, fitly represented the Mosaic dispensa- 
tion, with its unceasing shedding of blood which 
could never take away sins. 

The Holy Place, in which no bleeding sacri- 
fices were offered, illuminated with the seven- 
fold flame of the golden candlestick, with the 
Table of shew-bread and altar of incense, was 
a fit representation of the Christian Church, 
illuminated with the sevenfold gifts of the 
Holy Spirit, interceded for by the incense of 
the true High-priest's perpetual pleadings, and 
on whose altar-table ever lies the bread of the 
pure unbloody offering of the New Covenant 
(Malachi, i. n). 

That the Holy of Holies was a type of Hea- 

* Sacramental Worship of the Old Testament, p. 44. Clark. 
2 



1 8 THE DIVINE MEMORIAL. 

'ven we are distinctly assured by the Apostle. 
" Christ is not entered into the holy places 
made with hands, which are the figures of the 
true ; but into heaven itself" (Heb. ix. 24). 

In considering the threefold division of the 
tabernacle, and its symbolism, we must notice 
that the progression was from a lower to a 
higher stage, and that a veil in each instance 
guarded the entrance into each place. When 
the veil which barred the way was removed, it 
granted access to the stage above it. When 
Christ died, the veil which hung between the 
outer court and the Holy Place was rent asun- 
der. His death broke down the wall of parti- 
tion between Jew and Gentile, that they might 
be one in God, dwelling together in love and 
peace in the holy places. 

And here the Church now waits in the Holy 
Place, patiently walking by faith, and knowing 
full well that after the Judgment of the last 
great day, the final veil, the everlasting doors, 
shall be broken down, and the final dispensation 
shall be reached, the Church at rest, triumphant 
in the golden city. 



IV. 

THE RELATION SUBSISTING 
BETWEEN THE TWO ME- 
MORIALS AND THE THINGS 
THEY REPRESENT. 



IV. 



THE RELATION SUBSISTING BE- 
TWEEN THE TWO MEMORIALS 
AND THE THINGS THEY REPRE- 
SENT. 

The relation which the Old Covenant bears 
to the New is clearly stated as follows : He- 
brews x. i, " The law T having a shadow of good 
things to come, and not the very image of the 
things." 

On the interpretation of this passage, Bishop 
Wordsworth writes, " According to the mind 
of ancient expositors, the word ania would 
best be rendered here by sketch or outline (and 
not shadow) ; and the word €imgdv, by picture 
(not image). There are three things considered 
here, i. The reality of the future good things — 
in heaven and eternity ; 2. The sihgdv, or clear 
picture of them, in the gospel ; 3. The &Kid 9 or 
dim outline of them, in the Law." " S. Paul 



22 THE DIVINE MEMORIAL 

designates here the future life as the things 
themselves ; and he calls the Gospel the einova, 
or picture of those things ; and he terms the 
Old Dispensation the (jkiccv, or sketch of the 
future : for the sikgqv, or picture, exhibits the 
objects more clearly, but the outline delineates 
them more obscurely than the eiuGov does." — 
Theodoret. 

The means of comparing these memorials 
with the reality is thus indicated to us. We 
shall obtain a truer, juster idea of the great 
truths of Redemption, and we shall be able to 
discern in the finished picture features that 
would otherwise escape attention, by carefully 
examining the sacrificial system of the Old 
Covenant, and detecting therein the broad out- 
line of the Saviour's Death on the Cross, and 
then by comparing it, line by line, with the 
finished picture produced in the Eucharist, 
and finally by repeating the comparison of 
both with the divine reality. 

There are three special features of the 
Saviour's Death to be considered. 

I. He shed His precious Blood for the sins 
of mankind. 



OF THE HOLY EUCHARIST. 



23 



2. He offered Himself a complete sacrifice, 
so that nothing was lacking to its perfect con- 
summation. 

3. He instituted the means by which He 
could be sacramentally joined to mankind, and 
mankind could be joined together in Him. 

These form the special features of the sac- 
rificial system of the Old Covenant, and they 
exhibit the special features also which char- 
acterize the Holy Eucharist. The following 
table will perhaps show this more clearly, and 
also the representative value of these features 
in depicting the sacrifice of Christ : 



THE SKETCH. 


THE PICTURE. 


THE REALITY. 


The 

Sin 

Offering. 






Sacramental 

Confession 

and 
Absolution. 


Shedding His 

Blood 
on the Cross. 




The 

Burnt 

Offering. 




The Holy Eucharist 

as a 

Sacrifice. 


Offering to God 

a life of Per- 
fect Obedience. 






The 

Peace 

Offering. 


The Holy Eucharist 

as a 
Communion Feast. 


Feeding us with 

His 
Body and Blood. 



V. 

CHRIST'S LIFE AS COMMEMO- 
RATED IN THE TWO COVE- 
NANTS. 



V. 



CHRIST'S LIFE AS COMMEMORATED 
IN THE TWO COVENANTS. 

The Divine and human natures of our 
Blessed Lord are mystically represented in the 
Eucharist by the two altar lights. The injunc- 
tions of Edward VI., 1547, order the continu- 
ance of " two lights upon the high Altar, before 
the Sacrament, which for the signification that 
Christ is the very true light of the world, they 
shall suffer to remain stilL" 

The Incarnation is also mystically set forth 
in the " mixed chalice/' or the admixture of a 
little water with the sacramental wine. This 
is explained by S. Cyprian as follows : " In 
the water is understood the people, but in the 
wine is showed the blood of Christ. But when 
the water is mingled in the cup with wine, the 
people is made one with Christ, and the assem- 
bly of believers is associated and conjoined 



28 THE DIVINE MEMORIAL 

with Him on whom it believes ; which associa- 
tion and conjunction of water and wine is so 
mingled in the Lord's cup, that that mixture 
cannot any more be separated. . . . Thus, 
therefore, in consecrating the cup of the Lord, 
water alone cannot be offered, even as wine alone 
cannot be offered. For if any one offer wine 
only, the blood of Christ is dissociated from 
us ; but if the water be alone, the people are 
dissociated from Christ ; but when both are 
mingled, and are joined with one another by a 
close union, there is completed a spiritual and 
heavenly sacrament." — Epistle lxii., sec. 13. 
Vol. V. The Ante-Nicene Fathers. American 
Edition. 

In the worship of the Old Covenant, the 
Incarnation was mystically represented by a 
variety of means. 

1. By number. Bishop Wordsworth on S. 
Matt. x. 2, writes, "From an induction of par- 
ticulars it would appear that 3 is an arithmeti- 
cal symbol of what is divine, and 4 of what is 
created. 3 + 4 = 7 is the union of the two ; 
3 x 4 ~ 12 is the blending and indwelling of 
what is divine with what is created." Twelve 



OF THE HOLY EUCHARIST. 29 

speaks of a body conditioned by the very 
indwelling of God, and is also the number of 
the mystic Body of Christ. Thus there were 
twelve patriarchs, twelve tribes, twelve pillars 
at the great sacrifice at Sinai (Ex. xxiv. 4), 
twelve apostles, and twelve times twelve thou- 
sand, the number forming the Church of the 
redeemed (Rev. vii. 4). 

The number of the Incarnation is also seen 
in the number of loaves on the table of shew- 
bread, and in the jewelled breast-plate of the 
high-priest. 

2. By Colour. The sacred colours of the 
tabernacle were blue, red, purple, white and 
gold. Blue is the symbol for what is divine, 
and red for what is created. The intermixture 
of red and blue is purple, and is therefore the 
colour used to symbolize the Incarnation. It 
appeared side by side with blue and red in the 
interior hangings, in the veils, and in the vest- 
ments of the high-priests. In one instance it 
is found alone ; the altar of burnt-offering, dur- 
ing removal, was covered with a purple cloth. 

3. The Incarnation was also symbolized by 
the two goats of the great day of Atonement, 



30 THE DIVINE MEMORIAL 

and by the two birds of the Purification of the 
leper. In Bishop Wordsworth's commentary 
on the Bible (Lev. xvi. 8, note), we read : 
" Some were of opinion that the live goat rep- 
resented Christ in His Divine Nature, while the 
goat that was slain symbolized Him in His 
suffering humanity." Of the birds he writes : 
" In the two birds, one killed, and the other let 
go, ancient expositors have seen a figure of the 
One sacrifice for sin in His two natures, human 
and divine, the union of which was necessary 
to constitute an acceptable sacrifice for the 
moral leprosy of sin ; and in the living bird, 
dipped in the blood of the slain one, a type of 
the union of Christ's everliving Godhead with 
His Manhood " (Lev. xvi). 

We have already considered the whole taber- 
nacle as a symbol of Christ's life among men. 
(i.) Every Christian Church edifice is supposed 
to depict the same divine life, — to do this by 
its threefold division of nave, choir and sacra- 
rium. The Church's manner of commemora- 
ting the Lord's life will at once recur to every 
reader's mind. (2.) There are the regularly- 



OF THE HOLY EUCHARIST. 3 1 

recurring allusions to each great division of 
His life, made in the Introits, Processionals, 
and other hymns, and there are the Collects, 
Epistles, Gospels, Prefaces, and Sermons ; (3.) 
and also the Liturgical colours that have natu- 
rally passed on from the tabernacle and temple, 
into use in the Christian Church. By these 
means the most complete commemoration of 
the life of Christ is made in the regular services 
of the church every year. 



VI. 

CHRIST'S DEATH AS OUTLINED 
IN THE WORSHIP OF THE 
OLD COVENANT. 



VI. 



CHRIST'S DEATH AS OUTLINED IN 
THE WORSHIP OF THE OLD COV- 
ENANT. 

THERE were six distinct actions in the ritual 
of the ancient sacrificial system, as follows : 

i. The Presentation of the offering by the 
offerer. 

2. The Imposition of hands by the offerer. 

3. The Killing of the victim by the offerer. 



4. The Sprinkling of the blood by the priest. 

5. The Burning of parts of the offering upon 
the altar by the priest. 



6. The Partaking of the offering by both 
priest and offerer. 

This system represented the chief acts of the 
great sacrifice of Christ. 

1. He was offered for the Redemption of the 
world. 



36 THE DIVINE MEMORIAL. 

2. He was accepted as a substitute for man- 
kind. 

3. He was slain as the substitute for man- 
kind. 

4. His Blood sprinkling means His continual 
mediation. 

5. The Burning signified God's acceptance of 
the offering. 

6. Both priest and offerer partake of the 
Sacrament of the Lord's Body and Blood. 

The sacrificial scheme consisted in the sacri- 
fice of three victims, each one of which had as 
its characteristic one of the special features 
named in the last three numbers of the preced- 
ing scheme. Thus : 

1. The Sin-offering had its characteristic in 
the sprinkling of the blood. 

2. The Burnt-offering, in its being entirely 
consumed by fire upon the altar. 

3. The Peace-offering, in its being eaten as a 
sacrificial meal by both priest and offerer. 

Christ was the Sin-offering, the Burnt-offer- 
ing, and the Peace-offering, and His great sac- 
rifice contained the special features which char- 
acterized them. 



VII. 

CHRIST'S DEATH AS SET 
FORTH IN THE EUCHARIST. 



VII. 

CHRIST'S DEATH AS SET FORTH IN 
THE EUCHARIST. 

The outline, with its six sacrificial actions, 
agrees with the completed picture in the num- 
ber and signification of its parts. 

i. The bringing in of the elements, and 
arranging them upon the Credence-Table, an- 
swer to the Presentation of the victim by the 
offerer. 

2. Confession and Absolution and all the sub- 
sequent parts of the Liturgy to the beginning 
of the Canon, or Consecration Prayer, answer 
to the Imposition of hands. 

3. The Consecration of the Elements, and 
the ritual Fraction, answer to the Slaying of the 
victim. 

4. The mediatorial element of the Eucharist 
answers to the Sprinkling of the blood. 

5. The commixture or placing one part of the 



40 THE DIVINE MEMORIAL. 

threefold fraction into the Chalice tor epresent 
the Resurrection, answers to God's acceptance 
of the sacrifice of the Death of Christ as a sub- 
stitute for mankind. " He was raised for our 
justification. " 

6. Communion is the Feast on Christ's Sac- 
rifice. 



VIII. 

THE SIN-OFFERING. 



VIII. 
THE SIN-OFFERING. 

I. THE SACRIFICIAL OUTLINE. 

The sacrificial scheme of the Mosaic Dis- 
pensation consisted in three degrees of approach 
towards God. The first step must be the sin- 
offering. This was expiatory in its nature, and 
must therefore precede the Burnt and Peace 
Offerings. The righteous Abel, conscious of his 
need of cleansing from the defiling touch of sin, 
humbly brought a lamb for a sin-offering, and 
it was accepted. Cain, on the other hand, was 
conscious of no sin, his self-righteous soul con- 
sidered itself in no need of any expiation 
whatever. He considered himself ready for 
communion with God without any repentance, 
and without the formal acceptance of a burnt- 
offering as a substitute for himself. Therefore 
he appeared at the altar bringing a peace-offer- 



44 THE DIVINE MEMORIAL 

ing ; and although he was graciously informed 
that his offering was rejected on account of 
unrepented sin, he was unwilling to retrace his 
steps, and was angry because God could not 
receive him without repentance. 

The sin-offering differed according to the 
station of the offerers, (i) For the high-priest, 
or for the whole congregation, the sin-offering 
was to be " a young bullock without blemish" 
(Lev. iv. 3, 14) ; and (2) in the case of a common 
person, " a kid of the goats, a female without 
blemish (Lev. iv. 28), or a lamb, a female with- 
out blemish (ib. 32) ; and in the case of a ruler, 
"a kid of the goats, a male without blemish" 
(ib. 23). 

1. The offerer brought the victim to the 
door of the tabernacle. In every case he must 
be a willing offerer. 

2. He then laid his hands upon the head of 
the victim, at the same time confessing his sins. 
Outram gives the form of confession, as follows : 
— " I beseech Thee, O Lord; I have sinned, I 
have. . . . S^Here the person specified the 
particular sin lie had committed, and for which 



OF THE HOLY EUCHARIST. 45 

he desired expiation] ; but now I repent, and let 
this be my expiation. " 

3. He then killed the victim. 

4. The priest now took the blood of the vic- 
tim, and if the offerers were of the first order 
mentioned above, he carried it into the Holy 
Place, and sprinkled it seven times before the 
veil which hung over the entrance into the 
Holy of Holies, put some of it upon the horns 
of the golden altar of Incense, and then poured 
the blood at the bottom of the altar of burnt- 
offering. If the offerers were of the second 
rank, that is, rulers or common people, the 
priest took the blood of the victim to the 
brazen altar of burnt-offering, put some of 
it upon the four horns of the altar and poured 
it out at the bottom as in the sin-offering for 
the first order of people. 

5. The priest now burnt all the fat upon the 
altar. 

6. If the offerers were priests or the whole 
congregation, the flesh of the victim was taken 
outside the camp, and there entirely consumed 
by fire. If the offerers were rulers or common 
people, the flesh was taken into a part of the 



46 THE DIVINE MEMORIAL 

Court called a holy place, where it was eaten 
by the priests. 

In the majority of cases the blood was not 
taken into the sanctuary, and therefore the 
victims had to be eaten by the priests. The 
people were never permitted to partake of the 
sin-offering. Thus the priests were made to 
bear the iniquity of the congregation. See 
Leviticus x. 16-18. 

2. THE SACRAMENTAL PICTURE. 

1. The Introit, the bringing in of the ele- 
ments, and placing them on the Credence 
Table, at the beginning of the Eucharistic 
Service, answer to the Presentation of the vic- 
tim by the Israelitish offerer. 

2. The Confession and Absolution came here 
in the primitive form of the Liturgy. We 
must mark the similarity of the ancient con- 
fession of the English Liturgy, with the form 
as used in the confession of the Old Covenant. 

" I confess to God . . . and to you, 
that I have sinned exceedingly in thought, 
word and deed, of my fault : I pray . . . 
you to beseech for me/' 



OF THE HOLY EUCHARIST. 47 

The priest then, after giving the deacon and 
sub-deacon the Kiss of Peace, went to the 
midst of the altar, and said silently, with in- 
clined body and joined hands, " Let us pray. 
Take away from us, we beseech Thee, O Lord, 
all our sins, that we may be deemed worthy to 
enter into the Holy of Holies with pure minds. 
Through Jesus Christ our Lord." Then rais- 
ing himself, he kissed the altar and signed him- 
self, saying " In the Name of the Father, and 
of the Son, and of the Holy Ghost. Amen." 

The deacon then put incense in the censer, 
and said to the priest, u Bid a blessing ; " to 
which the priest responded, " The Lord, in 
whose honour this incense shall be burnt, by 
Him be it blessed. In the Name of the 
Father, and of the Son, and of the Holy 
Ghost." The deacon then gave the censer to 
the priest, who censed the altar, (1) in the midst, 
(2) then on the Epistle side, (3) and then on the 
Gospel side, and lastly he was himself censed 
by the deacon. In the modern English Lit- 
urgy the celebrant goes to the north side of the 
altar (not end) and then says aloud the Lord's 
Prayer, and the Collect for purity. Then came 



48 THE DIVINE MEMORIAL 

the Kyrie. In its ancient form it was repeated 
as follows, which was also the form in the Lit- 
urgy of Edward VI. : 

Lord have mercy upon us (iij). 

Christ have mercy upon us (iij). 

Lord have mercy upon us (iij). 
On certain days the Kyrie had verses, that 
is, there were verses sung before each Kyrie. 
On all Doubles, except Principal Feasts, one 
arrangement might be used containing ten 
verses. This was unquestionably the origin of 
the present use of the ten commandments in 
connection with the Kyrie. 

After the Kyrie the Gloria in Excelsis was 
sung. The first Liturgy of Edward VI. con- 
tinued its use in the ancient place. In all- sub- 
sequent revisions it appears as a post-commun- 
ion hymn. The reasons for the change were 
probably the following. If placed after the 
consecration, an additional petition would do 
away with the necessity of singing the Agnus 
Dei. Its burden of " Peace on earth," would 
naturally connect it with giving of the Pax, 
and make it an appropriate Hymn to sing after 
the reception of the peace-offering. From a 



OF THE HOLY EUCHARIST. 49 

Liturgical and memorial view the change is 
much to be deplored. 

After the Gloria came the Collects, the Epis- 
tle, Gradual, Alleluia and Sequence, the Gos- 
pel, Creed and Offertory. As these particularly 
represent the Lamb of God offered as the sub- 
stitute for mankind, they will be examined 
when we deal with the burnt-offerings. 

3. The Sursum Corda, Preface, and Sanctus. 
The worshippers are here solemnly bidden to lift 
up their hearts, because Christ is drawing near. 
And during the singing of the Sanctus, it was 
always the custom to ring the Sanctus bell to 
herald His approach. The Consecration of 
the Elements and the breaking of the conse- 
crated Bread, answer to the slaying of the vic- 
tim. The efficacy of the sin-offering depended 
entirely on Christ's Death. Without this there 
would have been no blood of the victim to 
sprinkle for the atonement of men's sins. The 
manner of representing His Death will be more 
fully described in connection with the burnt- 
offerings. 

4. The mediatorial element of the Eucharist 
answers to the sprinkling of the blood of the 



5<D THE DIVINE MEMORIAL 

victim, the characteristic of the sin-offering. 
The blood was sprinkled after the victim was 
slain, consequently the pleadings after conse- 
cration answer to the sprinkling of the blood. 
The ancient Liturgies plead the Sacrifice for 
three classes, those who are present, the faith- 
ful departed, and the Catholic Church through- 
out the world. The Liturgy of S. John 
Chrysostom, after Consecration, contains the 
following petitions. Priest, (i) "And make 
this bread the precious Body of Thy Christ. 
. . . And that which is in this cup, the pre- 
cious Blood of Thy Christ. . . . Changing 
them by Thy Holy Spirit so that they may be 
to those who receive them, for the cleansing 
of their soul, for remission of sins, for commun- 
ion of Thy Holy Spirit, for the fulness of the 
kingdom of heaven, for confide7ice in Thee, not 
for judgment or for condemnation, (ii) We 
also offer unto Thee this reasonable worship 
for those who are at rest in the faith, our fore- 
fathers, patriarchs, prophets, apostles, preach- 
ers, evangelists, martyrs, confessors, hermits, 
and for every righteous spirit departed in the 
faith . . . {here the Priest commemorateth 



OF THE HOLY EUCHARIST. 5 1 

whom he will of the departed), and grant them 
rest in that place, where the light of Thy coun- 
tenance shineth upon them, (iii) Again we 
beseech Thee : remember, O Lord, every epis- 
copate of the orthodox, who rightly divide the 
word of truth, the whole priesthood, the dia- 
conate which is in Christ, and the whole sacer- 
dotal body. Again we offer unto Thee this 
reasonable service for the whole world, for the 
Holy Catholic and Apostolic Church, for those 
living in purity and a holy state, for our most 
faithful and Christian kings, for their whole 
court and army," etc. 

The ancient Liturgy of the Church of Eng- 
land contained these pleadings after consecra- 
tion, as follows: (i) " We humbly entreat Thee, 
Almighty God, command these things to be 
carried by the hands of Thy Holy Angel to 
Thy Altar on High before the sight of Thy 
Divine Majesty, that as many of us, as shall 
by partaking at this Altar receive the most 
sacred Bo + dy, and Bl + ood of Thy Son, 
may be fulfilled with all grace and heavenly 
bene + diction, through the same Christ our 
Lord. Amen, (ii) Remember also, O Lord, 



52 THE DIVINE MEMORIAL 

the souls of Thy servants and handmaidens, N 
and N, who have gone before us with the sign 
of the faith, and sleep the sleep of peace ; to 
them, O Lord, and to all who rest in Christ, 
we pray Thee, grant a place of refreshment, of 
light, and of peace. Through the same Christ 
our Lord. Amen, (iii) To us, also, Thy sin- 
ful servants, who hope in the multitude of Thy 
mercies, vouchsafe to grant some part and fel- 
lowship with Thy holy Apostles and Martyrs 
. . . into whose company, not weighing 
our merits but pardoning our offences, we 
beseech Thee to admit us." The ancient use 
of the Church of England agrees substantially 
with the Roman use in these prayers. The 
Clementine Liturgy, the oldest Liturgy extant, 
contains the petition after consecration as fol- 
lows : (i) " That all who shall partake of it may 
be confirmed in godliness, may receive remis- 
sion of their sins. . . . (iii) We further pray 
unto Thee, O Lord, for Thy holy Church ; 
spread from one end of the world unto the 
other, which Thou hast purchased by the pre- 
cious Blood of Thy Christ, that Thou wilt 
keep it steadfast and immovable unto the end 



OF THE HOLY EUCHARIST. 53 

of the world. . . . Let us pray for kings 
and all that are in authority. . . . (ii) Let 
us commemorate the holy martyrs, that we 
may be deemed worthy to be partakers of their 
trial. Let us pray for all those who have fallen 
asleep in the faith." 

The first Liturgy of Edward VI. contained 
these petitions in the following order : (ii) 
(before consecration) " We commend unto Thy 
mercy (O Lord) all other Thy servants, which 
are departed hence from us with the sign of 
faith, and now do rest in the sleep of peace : 
grant unto them, we beseech Thee, Thy mercy 
and everlasting peace. . . . (iii) (After 
consecration) " most humbly beseeching Thee 
to grant, that by the Merits and Death of Thy 
Son Jesus Christ, and through faith in His 
Blood, we and all Thy whole Church may 
obtain remission of our sins, and all other 
benefits of His Passion. . . . (i) Humbly 
beseeching Thee, that whosoever shall be par- 
takers of this holy Communion may worthily 
receive the most precious Body and Blood of 
Thy Son Jesus Christ, and be filled with Thy 
grace and heavenly benediction." 



54 THE DIVINE MEMORIAL 

The revised Liturgy now in use among us 
contains a commemoration of the living and 
dead in the prayer for the Church militant. 
The following appears to be the order for the 
special pleadings, at or subsequent to the con- 
secration : 

(iii, ii) Most humbly beseeching Thee to 
grant, that by the merits and Death of Thy 
Son Jesus Christ, and through faith in His 
Blood, we and all Thy whole Church may 
obtain remission of our sins, and all other 
benefits of His Passion, (i) And here we offer 
and present unto Thee, O Lord, ourselves, our 
souls and bodies, to be a reasonable, holy, and 
living sacrifice unto Thee ; humbly beseeching 
Thee, that all we, who are partakers of the 
Holy Communion, may be fulfilled with Thy 
grace and heavenly benediction." 

From a Liturgical point of view it is necessary 
that these special pleadings be contained in the 
Sacred Canon, as they answer to the character- 
istic feature of the sin-offering. 

5. The Commixture answers to the burning 
upon the altar, signifying God's acceptance of 
the sacrifice. This is the characteristic of the 



OF THE HOLY EUCHARIST. 55 

burnt-offering, and will be considered in con- 
nection with that part of the sacrificial system. 
6. The Communion answers to the disposi- 
tion of the victim. The greater number of the 
sin-offerings were those whose blood was not 
taken into the sanctuary, and which were con- 
sequently eaten by the priests in a holy place. 
The offerer was never permitted to partake of 
the sin-offering, but in the peace-offering both 
priest and offerers partook of their respective 
shares. This points to the Communion of the 
priest as containing a special element that can 
never be received by the lay communicants. 
The explanation of this is given in Leviticus x. 
17; the eating of the sin-offering, over which 
the offender's sin had been confessed, and on 
which that sin had been representatively laid 
by the priest, set forth the mediatorial charac- 
ter of the priesthood ; it is written : " God hath 
given it you to bear the iniquity of the congre- 
gation, to make atonement for them before the 
Lord," The people's sin thus passed into the 
very substance of the priests who thus, as 
Archdeacon Freeman observed, " in a deep 
mystery neutralized, through the holiness 



56 THE DIVINE MEMORIAL 

vested in them by their consecration, the sin 
which the offerer had laid upon the victim, and 
upon them.' , — Principles of Divine Service, vol. 
ii., part ii., p. 247. In the case of sin-offerings, 
in which the blood was taken into the sanctu- 
ary, and the bodies burnt without the camp, it 
must be observed that the fire made use of to 
consume the victim was not the consecrated 
fire, but common fire, and that this consump- 
tion of the victim is never to be confounded 
with the burning upon the altar, for their 
whole signification was different. 

3. THE DIVINE REALITY. 

I. Christ and His disciples going to Jerusa- 
lem to eat the Passover, — represented by the 
Introit and approach to the altar, — was typi- 
fied by the journey to the tabernacle of the 
offerer of the sin-offering, in company with the 
victim destined for the sacrifice. SS. Peter 
and John, sent to prepare the upper room for 
the feast, were represented in the old English 
rite by the two candle-bearers, one of whom 
brought the bread, wine and water for the 
Eucharist, and the other the basin with water 



OF THE HOLY EUCHARIST. 57 

and a towel. The symbols of the Lord's Body 
and Blood represented Jesus as the Victim, and 
the celebrant represented Him as Priest. He 
had come to suffer death, to offer Himself as 
the sacrifice to take away the sins of the 
world. 

2. After Supper and the Institution of the 
Holy Eucharist, Jesus girded Himself and 
washed the disciples' feet. 

The Rev. T. T. Carter, in his volume of Ser- 
mons, pp. 93-98, says of this transaction : " This 
example was primarily intended to symbolize 
the Apostles' ministrations as priests, theirs 
and their successors' for ever, in applying the 
virtues of His precious Blood. It refers to a 
washing that has previously taken place, and 
can never be repeated. Baptism contains not 
in itself the power of remedying all after falls. 
-It imparts a covenanted claim to ministries 
which are ordained to renew the forfeited purity 
of baptismal grace ; but other means are pro- 
vided to meet the case of sin after baptism, 
prayer, confession, etc. The absolving power 
of the Church is the special ministerial agency, 
which, having relation respectively to Baptism 



58 THE DIVINE MEMORIAL 

and the Holy Eucharist, repairs the losses of 
the first grace, and removes the hindrances to 
the ever-increasing fulness of grace in the Com- 
munion of the Lord's Body. These exercises 
and ministries of repentance are * the washing 
of the feet/ " 

It was necessary that the disciples should 
love as brethren, a necessity symbolized by the 
Kiss of Peace, which was given in this place 
in the old English Service. 

The use of incense is explained as follows : 

The altar is censed first in the midst because 
it is the place of honour, being the spot where 
the Blessed Sacrament is consecrated ; after- 
wards on the Epistle side first, because the 
ministry of intercession was first committed to 
the Jewish Church, the ritual South ; then the 
Gospel side, the ritual North, because it is now 
committed to the Christian Church ; then again 
from the Gospel to the Epistle side, to signify 
that Jew and Gentile are both one in Christ. 

Judas had gone out to betray Him. How 
needful to be reminded that we too require to 
be guarded from falling into temptation, and 
delivered from the evil one ! Jesus had said : 



OF THE HOLY EUCHARIST. 59 

" Ye are not all clean/' How necessary the 
Collect for Purity. 

Thus our modern Liturgy begins with the 
Lord's Prayer and this beautiful Collect. 

When they had sung a hymn, they went into 
the garden of Gethsemane. This was repre- 
sented by the repetition of the Introit. 

The Agony of Jesus in the Garden was repre- 
sented by the Kyries. Every step of the way 
was marked by Blood ; the characteristic of the 
sin-offering was the sprinkling of Blood. " His 
sweat was as it were great drops of Blood fall- 
ing down to the ground " (S. Luke xxii. 44). 
The blood of the sin-offering, poured out at 
the base of the altar, descended through pipes 
into the valley of the Kedron, where the Gar- 
den was situated, and it was bought up by the 
gardeners, and poured, out or sprinkled on the 
garden to enrich the soil. Archdeacon Free- 
man wrote : " There are strong grounds for 
interpreting the Agony of Christ, which took 
place in this same spot, by reference to these 
awful ceremonies. Such accordingly is the 
view which the best divines have taken of this 
awful transaction. Nor can we fail, by the 



60 THE DIVINE MEMORIAL. 

light of that analogy, to ascribe to the Blood of 
the Agony, a mighty virtue, in its degree, in the 
work of Redemption." — Principles of Divine 
Service, vol. ii., page 250. 

Three times did Jesus pray, " Father, if it be 
possible, let this cup pass from me," and thrice 
three times does the Western Church pray for 
deliverance "Kyrie Eleison." In the agony of 
the garden, Jesus began to sprinkle the ground 
with His Blood, which later on was poured 
out at the foot of the Cross. 

" Behold and see if there be any sorrow like 
unto My Sorrow." — Lamentations i. 12. 

" His visage was so marred more than any 
man, and His form more than the sons of men : 
So shall He sprinkle many nations." — Isaiah 
iii. 14, 15. 

The remaining part of this and the iii. Sec- 
tion are special features of the Burnt-Offering, 
iv. and vi. of the Peace-Offering, and v. the 
characteristic of the Sin-Offering. 



IX. 
THE BURNT-OFFERING. 



IX. 



THE BURNT-OFFERING. 

The Characteristic of the burnt-offering was 
its entire consumption upon the brazen altar. 
In its nature it was dedicatory to God, and an- 
swered to the life of perfect obedience which 
Jesus offered to God. 



I. THE SACRIFICIAL OUTLINE. 

i. The sin-offering having been offered and 
its blood sprinkled as an atonement for him, 
the offerer brought the victim for the burnt- 
offering, a male of the flock or herd, to the 
door of the tabernacle, and there presented it, 
probably specifying the kind of sacrifice he in- 
tended it to be. 

ii. The offerer then laid his hands upon the 
head of the victim, and made his confession as 
before. 



64 THE DIVINE MEMORIAL 

iii. He then killed the victim, on the north 
.side of the altar. 

iv. The priest then sprinkled the blood round 
about upon the altar. 

v. The priest then cut the victim into parts, 
and washed them, and placed upon the altar 
fire, wood, and the pieces of the victim " in 
order," that is, arranging them like a living 
animal. He then took a handful of the Min- 
chah which had also been provided by the 
offerer as an indispensable part of the burnt- 
offering. This was commonly composed of 
flour and oil, and a " drink offering of wine." 
Every burnt offering had its accompanying 
meat and drink offering. (See Ex. xxix. 38-42, 
and Numbers xv., xxviii., xxix.) So important 
was the Minchah that its name is often applied 
to the whole morning and evening sacrifice. 
(2 Kings iii. 20; Dan. ix. 21; Ps. cxli. 2; 1 
Kings xviii. 29.) Concerning the Minchah, 
Archdeacon Freeman wrote : " It is much to 
be observed, as an unfailing feature of Gentile 
sacrifice, when properly performed, that ani- 
mals were never offered alone, but always with 
an accompaniment of flour and wine. Nor 



OF THE HOLY EUCHARIST. 65 

only so. The victim, though itself the effica- 
cious element of the sacrifice, was offered by 
means of the bread and wine. The bread was 
broken and sprinkled on the head of the animal 
while alive ; and again wine, with frankincense, 
was poured between its horns. This done, the 
sacrifice was conceived to have been duly 
offered, so far as concerned the gift and dedi- 
cation of it on man's part, and the acceptance 
of it by the Deity. This is proved by the fact 
that immolare, ' to sprinkle ' with the broken 
mola, or cake, was used, as is well known, to 
express the entire action of sacrifice, the slaying 
and burning included. So again, mactare, i to 
enrich or crown with the addition of wine/ 
(inauctus = magis auctus), was likewise used for 
the whole action. This is an absolute proof of 
the immense virtue and implicit power attrib- 
uted to the bread and wine in these sacrifices, 
j-iiey were held to carry within them, in a 
manner, the whole action. The presenting of 
them was the presenting of the slain sacrifice ; 
the acceptance of them was its acceptance. 
And that, moreover, they were identified re- 
spectively, the broken bread with the body to 
5 



66 THE DIVINE MEMORIAL 

be slain, the poured-out wine with the blood to 
be shed, is both probable from the obvious 
parallel, and is countenanced by other parts of 
the system. Thus the poor, who could not 
afford slain victims, were allowed to do their 
part by providing cakes of bread ; and these 
were sometimes made in the shape of the ox 
to be sacrificed, and might be offered alone.'* 
(Principles of Divine Service, vol. ii., pt. ii., p. 75.) 
The Minchah then represented the whole sacri- 
fice, and it is to be specially noticed that the 
part placed upon the altar was called the 
" memorial " (Lev. ii. 2. 9). Thus the wonder- 
ful correspondence is brought out between the 
bloody sacrifices of the Old Covenant and the 
Minchah, which was to continue throughout 
the Christian Dispensation, as the divinely 
appointed memorial of the Lord's Death. 
" From the rising of the sun even unto the 
going down of the same, My name shall be 
great among the Gentiles ; and in every place 
incense shall be offered to My Name, and a 
pure offering (minchah) : for My Name shall 
be great among the heathen, saith the Lord of 
hosts" (Mai. i. 11.) 



OF THE HOLY EUCHARIST. 6j 

It is exceedingly useful to have thus pointed 
out the unassailable position of the Eucharist 
as a commemorative, unbloody sacrifice. 

The burnt-offering with its accompanying 
minchah, was entirely consumed by fire upon 
the altar. The Hebrew name for the burnt- 
offering is the Olah y or the " ascending sacrifice/' 
because it was made to ascend in the flame of 
the fire upon the altar, the whole victim thus 
ascending as a sweet savour unto the Lord. 

vi. The consumption by the priests of the re- 
maining portion of the meat and drink offering 
had a necessary connection with the burnt- 
offering as a sacrificial meal, because it was an 
offering " before the Lord, before the altar" 
(Lev. vi. 14). Again, if the priest offered the 
meat and drink offering for himself, he was not 
permitted to partake of the portion that re- 
mained after the "memorial" had been taken 
from it. Bishop Wordsworth commented on 
this as follows : "It shall not be eaten. That 
is, by the priest ; because it was an offering for 
him. The Levitical priest is to be regarded as 
a man needing pardon and salvation for him- 
self; and the imperfect and preparatory charac- 



68 THE DIVINE MEMORIAL 

ter of the Levitical Priesthood is exhibited by 
this provision, that he was not to eat the meat- 
offering which was offered by himself for him- 
self. The act of eating by the priest signified 
the transfer of the sin of the offerer to the 
priest, who as a priest, typifying Christ, in- 
corporated into himself a part of the offering 
which represented the offerer's sin (chap. x. 17). 
He was to eat of the sin-offering for the people 
(vi. 26; x. 17); but he might not eat what re-, 
presented his own sin. He could not transfer 
anything from himself to himself. Thus the 
Levitical Priesthood showed its need of another 
priesthood, the Priesthood of Christ, to take 
away the sins of its own corrupt humanity/' 
(Note on Lev. vi. 23). 

The Holy Place in connection with the Burnt- 
Offering. 

A. The Skew-bread. 

In material at least the shew-bread was con- 
nected with the meat-offering. It was called 
" bread of the face," " bread of ordering," and 
the " perpetual bread." It consisted of twelve 
loaves or cakes of fine flour, but whether made 



OF THE HOLY EUCHARIST. 69 

with or without leaven is uncertain. These 
loaves were in number according to the twelve 
tribes of Israel, and they were arranged on a 
golden table, which stood in the Holy Place, 
in two sets of six each. 

Each loaf was split into two parts, and an- 
ointed with oil, with the sign of the cross. 
Upon each set or row was placed frankincense 
and salt. After the loaves had lain upon the 
table from Sabbath to Sabbath, they were taken 
away, and fresh ones put in their place. The 
old loaves were eaten by the priests in the Holy 
Place, and the frankincense burnt on the altar 
" for a memorial. " 

This burning of the frankincense " for a me- 
morial " brings the shew-bread clearly into the 
category of offerings ; for it is through a similar 
burning of a memorial upon the altar that the 
minchah itself becomes an offering made by fire ; 
and it is also written of the shew-bread : " It 
is most holy unto him of the offerings of the 
Lord made by fire by a perpetual statute " 
(Lev. xxiv. 9). It is not said that a libation of 
wine was offered with the shew-bread, but it 
is taken for granted, on account of the frequent 



70 THE DIVINE MEMORIAL 

mention of bowls and cans in connection with 
it. In the shew-bread the twelve tribes of 
Israel were perpetually presented before the 
presence of God, in a nearer manner than even 
by the perpetual burnt-offering of the lamb, 
because the table of shew-bread stood nearer 
to God's manifested presence in the Holy of 
Holies than did the brazen altar of burnt-offer- 
ing. 

The shew-bread was wholly dedicated to 
God, and yet it was wholly consumed by man. 
On account of the memorial of it which was 
burnt, it was called an offering made by fire, 
and yet it was all eaten by the priests. The 
golden table on which the loaves rested was 
therefore at the same time both an altar and a 
table ; and the shew-bread itself was the " high- 
est, most perfect form of combined sacrifice 
and communion known to the Mosaic scheme, 
and as such it has, even visibly, a special com- 
mission to set forth to us the mystery of the 
Holy Eucharist" (ii. Freeman, 2. p. 188). 

This form has passed on into the Christian 
Church. The shew-bread, carrying in its twelve 
loaves the whole nation, was solemnly offered 



OF THE HOLY EUCHARIST. 71 

to God by the high-priest or his sons, when they 
were placed on the golden table, and secondly 
it was partaken of by them as i most holy,' and 
as making them such. Thus it is seen that the 
shew-bread answers, first, to the Church in 
Christ, as a royal priesthood, giving herself 'ac- 
ceptably to God, in bread and wine, which were 
so changed by the application to them of His 
priestly intercession, and the sanctifying fire of 
the Spirit, that they were, secondly, received 
back again by the Church, as the Body and 
Blood of Christ, and obtain for us through 
Christ, communion with God. 

B. The Golden Candlestick. 

This was made of pure gold. From the up- 
right stem there branched out three arms on 
each side, which curved upwards ; so that there 
would have been seven lamps in all. It stood 
on the south side of the Holy Place. It was 
the twin ordinance to the table of shew-bread. 
As the twelve tribes of Israel were presented 
before God, in the corn, wine and oil, of the 
shew-bread, so in the special products of the 
earth which yielded the light from the golden 



72 THE DIVINE MEMORIAL 

candlestick, did the Israel of God make their 
light to shine before God. Fire both consumes 
and yields light. In both characters it is an 
emanation of the Holy Spirit. " As the shew- 
bread gift returned in food to the giver, so did 
the gift rendered to God by man in the oil of 
the candlestick come back in light for the dis- 
charge of his own holy duties" (Freeman, vol. 
ii., part 2, p. 202). Thus, as the table of shew- 
bread sets forth in all respects the eucharistic 
action of Christ and His Church, so does the 
candlestick the several and more ordinary work 
of the Holy Spirit on her behalf, apart from 
the eucharistic operation. 

C. The Golden Altar of hi cense. 

Incense was composed of four ingredients 
(Ex. xxx. 34), and might only be used in the 
worship of God. It was burnt morning and 
evening upon the golden altar of incense : 
" Aaron shall burn thereon sweet incense every 
morning: when he dresseth the lamps, he shall 
burn incense upon it. And when Aaron light- 
eth the lamps at even, he shall burn incense 
upon it, a perpetual incense before the Lord 



OF THE HOLY EUCHARIST. 73 

throughout your generations " (Ibid. ver. 7, 8). 
Like the shew-bread, and the daily sacrifice 
the incense also is called perpetual (Ibid. ver. 8). 
Aaron burnt the incense the first thing in the 
morning, as soon as the preliminaries of the 
burnt-sacrifice began ; and again in the evening 
when he lighted the lamps of the candlestick, 
and when the sacrifice was on the point of being 
completed by the pouring out of the drink- 
offering. Thus the sacrificial work of the day 
began and ended with the incense, which, like 
the sacrifice itself, was called perpetual. Incense 
signifies Christ's intercessions for us sinners. It 
also signifies the intercessions of the Body of 
Christ, the Church. Thus are mentioned the 
prayers of the Saints as sacred odours (Rev. 
v. 8). 

2. THE SACRAMENTAL PICTURE. 

i. The Introit, Presentation of Elements, as 
before. 

ii. Confession and Absolution, Incense, the 
Lord's Prayer, Collect for Purity, and the Kyrie. 
These formed a special feature of the sin-offer- 
ing, and are therefore not dwelt upon in this 
section. 



74 THE DIVINE MEMORIAL 

The Gloria in Excelsis in the Western Church, 
or a similar hymn in the Eastern, has been sung 
here from a very early period. As showing the 
division in the sacrificial scheme, between the 
offering of the sin-offering and the beginning 
of the burnt-offering, its ancient position is 
very important. The worshipper, having had 
an atonement made for him in the sprinkling 
of the blood of his sin-offering, would rejoice 
at his expiation, and naturally bless God who 
now permitted him to approach nearer to Him 
in the sacrifice of the burnt-offering. " Is any 
merry? Let him sing psalms" (S. James v. 13). 
" bless our God ye people, and make the 
voice of his praise to be heard: which holdeth 
our soul in life, and suffereth not our feet to be 
moved. For thou, O God, hast proved us; thou 
hast tried us, as silver is tried. Thou brought- 
est us into the net ; thou laidst affliction upon 
our loins. Thou hast caused men to ride over 
our heads ; we went through fire and through 
water : but thou broughtest us out into a 
wealthy place. I will go into Thy house with 
burnt-offerings : I will pay Thee my vows " 
(Psalms, lxvi. 8-13). "' Thou O God hast proved 



OF JHE HOLY EUCHARIST. 75 

us\ This and the following verses are appli- 
cable . . . especially to the Passion of 
Christ and the glory that followed it" (Words- 
worth's note on Ps. lxvi. 10), 

The Collects, a feature of the Western Church, 
succeeded the Gloria. " More than seven Col- 
lects are never to be said, for Christ in the 
Lord's Prayer did not exceed seven petitions. 
An uneven number of Collects is always to be 
preserved, except in Christmas-week, both at 
Mass and at Matins. If the number of Collects 
is naturally even, it is made uneven by adding 
the Memorial of All Saints" (Rubric from 
Sarum Missal). 

The Epistle. " The proper side from which 
to say the Epistle is the south " (Blunt's An- 
notated Prayer Book, p. 168). The Gradual was 
then sung with the Alleluia, afterwards the Se- 
quence. The subdeacon here prepared the 
bread and wine and water for the service of the 
Eucharist, the water here receiving a special 
blessing. The deacon then censed the midst 
of the altar only, took the Book of the Gospels, 
and asked and received a blessing from the 
celebrant for the reading of the Holy Gospel. 



j6 THE DIVINE MEMORIAL 

" Let the deacon go through the midst of 
the quire carrying the text solemnly on his 
left hand, the thurifer and candle-bearers pre- 
ceding him, and if it be a double feast, the 
cross-bearer. At the pulpit let the sub-dea- 
con take the text and hold it on the left of 
the deacon opposite him, the cross-bearer 
standing on the right opposite ; the candle- 
bearers on either side, and the thurifer behind 
the deacon turned towards him ; and let the 
Gospel be always read turning to the north. 
Then shall he say, signing the book, his fore- 
head, and chest with his thumb : 

T. The Lord be with you. 
3- And with thy Spirit. 
The Sequence of the Gospel according to 
Matthew, Mark, Luke, or John. 

Glory be to Thee, O Lord " (Sarum Missal). 

The twenty-fourth canon refers to the an- 
cient use of epistoler and gospeller, who al- 
ways read the Epistle on the south, and the 
Gospel on the north side of the altar, agreeably 
to the ancient place assigned for these lec- 
tions. 



OF THE HOLY EUCHARIST. 7J 

The canon is important as being the author- 
ized direction for cathedral use. 

" In all cathedral and collegiate churches 
the Holy Communion shall be adminstrated 
upon principal feast-days, sometimes by the 
Bishop, if he be present, and sometimes by the 
deacon, and sometimes by a canon or preben- 
dary, the principal minister using a decent 
cope, and being assisted with the gospeller and 
epistoler agreeably according to the adver- 
tisements published Anno 7, Eliz" (Canons 
Ecclesiastical). 

The Creed. 

"At the end of the Gospel, the celebrant 
moves to the centre of the altar, to say the 
Creed " (Blunt's Annotated Prayer Book, p. 

169). 

The Offertory. 

"And when there is a Communion, the priest 
shall then place upon the table so much bread 
and wine as he shall think sufficient " (Ru- 
bric of Authorized Liturgy). 

The manner of doing this is illustrated by 
the ancient rubric. The server brought to the 
celebrant the paten with the bread, and after- 
wards the chalice. In low celebrations, when 



78 THE DIVINE MEMORIAL 

the elements had not been prepared before the 
reading of the Gospel, the server handed the 
cruets to the celebrant, who at the epistle 
side of the altar poured a sufficient quantity of 
wine into the chalice and added thereto a few 
drops of water. He then placed the paten with 
the bread upon the chalice, and raising the 
chalice somewhat in both hands, said privately: 
"Receive, O Holy Trinity, this oblation which 
I, unworthy sinner, offer to Thy honour for my 
sins and offenses, for the health of the living r 
and for the rest of the faithful departed. In the 
name of the Father, and of the Son, and of the 
Holy Ghost, may this sacrifice be acceptable to 
Almighty God/' There are two authorized 
prayers used in the Anglican rite. The former 
is only used at the coronation of the sovereign. 
The rubric preceding it, and the prayer of obla- 
tion are as follows : 

" And first the Queen offers Bread and Wine 
for the Communion, which being brought out of 
King Edward's Chapel, and delivered into her 
Hands, the Bread upon the Paten by the Bishop 
that read the Gospel, are by the Archbishop re- 
ceived from the Queen, and reverently placed 



OF THE HOLY EUCHARIST. 79 

upon the Altar, and decently covered with a fair 
linen Cloth, the Archbishop first saying this 
Prayer : i Bless, O Lord, we beseech Thee, 
these Thy gifts, and sanctify them unto this 
holy use, that by them we may be made par- 
takers of the Body and Blood of Thine only- 
begotten Son Jesus Christ, and fed unto ever- 
lasting life of soul and body ( u Maskell's 
Monumenta Ritualia Ecclesiae Anglicanae," 
vol. ii., p. 137). The other is the brief form in 
the Prayer for the Church Militant: "We 
humbly beseech Thee most mercifully to accept 
our oblations. " 

Having recited the prayer of the old rite 
secretly, the celebrant reverently placed the 
chalice upon the corporal that had been previ- 
ously spread upon the altar, in the midst 
thereof, and lifting the paten from the chalice, 
he placed it before the chalice, where it rested 
upon the one cross embroidered on the cor- 
poral. The paten was then covered by turning 
back the right corner of the corporal over it, 
and the chalice was covered with the left hand 
corner, the " pall " being unknown to ancient 
English use. 



80 THE DIVINE MEMORIAL 

After the offering of the oblation at a high 
celebration the celebrant received the censer 
from the deacon and censed the oblations, 
thrice in the form of a cross over the paten, 
thrice in a circle round the paten and chalice, 
and thrice the space between himself and the 
altar, saying meanwhile this verse : " Let my 
prayer be set forth as the incense in the sight 
of Thy majesty." The censing of the choir 
then followed. This third use of incense in the 
Liturgy answers to the offering of incense on 
the golden altar of incense at the time of the 
burnt-offering. The celebrant then washed his 
hands at the right corner of the altar, saying : 
" Cleanse me, O Lord, from every defilement of 
mind and body, that I may be able purely to 
perform the holy work of the Lord." 

There was then said the " In the spirit of 
humility," etc., and " In the Name of the 
Father," after which the priest turned to the 
people and said in a low voice : " Brethren and 
sisters, pray for me that my and your sacrifice 
may alike be accepted by the Lord our God." 

The clergy answered privately : " The grace 
of the Holy Ghost illumine thy heart and lips, 



OF THE HOLY EUCHARIST. 8l 

and the Lord graciously accept this sacrifice of 
praise at Thy hands for our sins and offenses/' 
It will be noticed that the oblation is the prin- 
cipal feature of this part of the ancient litur- 
gies. The connection between the oblation and 
the offering of the burnt-offering, reminds the 
devout worshipper of the words of the Psalm : 
"The Lord hear thee, .... remember 
all thy offerings, and accept Thy burnt sacri- 
fice, " words actually embodied in the English 
use at the oblation. (See Freeman's " Princi- 
ples," vol. ii., p. 345.) 

iii. The Sursum Corda announces that the 
Saviour of the world is drawing near. 

At The Sanctus the world breaks forth into 
singing, and the ringing of the Sanctus bell 
heralds the advent of the Lamb of God. How 
reverently and naturally follows the Benedic- 
tus : " Blessed is He that cometh in the Name 
of the Lord. Hosanna in the highest." 

The celebrant then rises and kisses devoutly 
the feet of the figure of Christ crucified, painted 
in the missal, a full-paged illumination at the be- 
ginning of the Canon or Prayer of Consecration. 

The Consecration then follows. At the words, 



82 THE DIVINE MEMORIAL 

" this is My Body," " this is My Blood," the 
sacring-bell is tolled thrice, and after the con- 
secration of each element the paten and chalice 
are respectively elevated, that it may be seen 
by the people. The consecration answers to 
the slaying of the victim. The Agnus Dei is 
then sung, followed by the Lord's Prayer 
silently. Then the Fracture of the body, which 
was broken once in consecration, follows. The 
body is broken into two pieces, which answers 
to the death of the victim slain for the burnt- 
offering. 

iv. Prayers for the living and the departed 
answer to the priest sprinkling the blood about 
the altar. 

v. The Commixture answers to the burning 
upon the altar. 

vi. The Communion will be considered in 
connection with the peace-offering. 

3. THE DIVINE REALITY. 

The life of perfect obedience w T hich Jesus 
offered to God, answers to the burnt-offering, 
and in the Christian Church, to the Holy Eu- 
charist as a sacrifice. 



OF THE HOLY EUCHARIST. 



83 



i. " He is brought as a lamb to the slaughter/' 
Isaac cried out in innocent wonder : " My 
Father, behold the fire and the wood : but where 
is the lamb for the burnt-offering? " And Abra- 
ham said : " My son, God will provide Himself 
a lamb for a burnt-offering" (Gen. xxii. 7, 8). 
"When He said, i Sacrifice and offering and 
burnt-offerings, and offering for sin Thou 
wouldest not, neither hadst pleasure therein ; 
which are offered by the law ;' then said He, 'Lo 
I come to do Thy will, God! He taketh away 
the first that He may establish the second. By 
the which will we are sanctified through the 
offering of the body of Jesus Christ once for 
all" (Heb. x. 8. 10). 

The Incarnation was the great Presentation, 
as it w r as " when He comet h into the world" that 
He said " Lo, I come to do Thy will" When 
Jesus went up to Jerusalem with His disciples 
to eat the Passover, He formally approached 
the city and temple in a sacrificial manner, as 
the one burnt-offering, freely offering Himself 
as the one necessary sacrifice for sin, in per- 
fect obedience to His Father's will. 

ii. The true meaning of the laying on of 



84 THE DIVINE MEMORIAL 

hands, with its accompanying confession of sin, 
is expressed by the word substitution. The 
offerer deserved death on account of his sins, 
and the victim became his substitute and suf- 
fered death in his stead. It was necessary that 
he should be a willing offerer, that he should lay 
his hands on the victim's head, and that he 
should confess his sins. 

Jesus was the great Sacrifice, offered for the 
redemption of the world. Jew and Gentile 
must therefore unite in offering Jesus as their 
substitute. This section, then, must relate the 
terrible history of Jesus obedient unto death, 
and explain the mystic figures employed by the 
Old and New Covenants duly to set it forth. 
In considering the signification of the sin-offer- 
ing, the Kyrie was seen to answer to the agony 
of Jesus in the garden. It will at once be ob- 
served that as an angel came to comfort Him, 
the song of the angels might well be placed 
here to represent this feature in the Liturgy. 
At His birth the angelic choir sang " Glory to 
God in the highest, and on earth peace, good 
will towards men." The last efficacious peace- 
offering of the Old Covenant had that very even- 



OF THE HOLY EUCHARIST. 85 

ing been offered on the altar in the temple of 
the Lord, for it had been already superseded 
by the ?iewer rite ; the shadowy outline had 
gone, and the reality had taken its place. Well, 
therefore, may the Church sing " and on earth 
peace." 

" Judas, having received a band of men 
and officers from the chief-priests and 
pharisees, cometh thither with lanterns 
AND TORCHES AND WEAPONS." Those in au- 
thority had lent themselves to shed innocent 
blood. What prospect of a fair trial was there 
before Caiaphas, or Pilate, or Herod? There is 
certainly no place in the Liturgy where the Col- 
lect for the Sovereign could find a more fitting 
position than here. " Have mercy upon the 
whole Church {Body of Christ), and so rule the 
heart of thy chosen servant Victoria, our 
Queen and Governour, that she may above all 
things seek Thy honour and glory." 

Concerning the number of Collects to be said, 
Archdeacon Freeman wrote : " The ancient rite 
of S. John Lateran * had the Lord's Prayer in 

* Johann. Diacon., ap. Mabillon, Mus. Ital., ii. 566; Durand, 
iv. 37. 



86 THE DIVINE MEMORIAL 

this place : and this may have led to the rule 
that there should never be more than seven 
collects, the number of petitions in that prayer " 
(" Principles of Divine Service, "' vol. ii., p. 416). 

The seven petitions of the Lord's Prayer 
furnish a wonderful commentary on the appre- 
hension of Jesus. " Our Father which art in 
heaven, hallowed be Thy Name." Here were 
the traitor's kiss, the rude arrest by the brutal 
band, the malignity of the chief-priests, and the 
wicked blasphemy of the scribes and Pharisees. 
In mournful contrast with these gleams forth 
the beautiful possibility expressed by the words 
" Hallowed be Thy Name." 

The Church of God in its Jewish rule was 
compassing His death. Well might men and 
angels long for the Church of God in Christ to 
succeed the old covenant whose days were now 
fulfilled. Well might they pray " Thy King- 
dom, come." As Jesus had breathed forth in 
the garden the spirit of perfect resignation to 
the Father's will, " Nevertheless Thy will, not 
mine, be done," how blessed would this world 
be if every creature could also do His will, "in 
earth as it is in heaven." Surely if these dis- 



OF THE HOLY EUCHARIST. 87 

obedient and cruel children had not strayed 
from their Father's love, but had cheerfully 
eaten of His bread, they would never have be- 
trayed the Prince of Life. How deep were the 
trespasses of those who thirsted for His blood. 
Although Judas died impenitent and in his 
despair craved for no pardon, yet Jesus prayed, 
" Father, forgive them ; they know not what 
they do." And all the time He was as willing 
to heal the spiritual wounds of His enemies as 
He was to heal the high priest's servant, whose 
ear Peter had cut off with a sword. 

Judas had been led into temptation, the ef- 
fects of which was so terrible that even he, 
wicked as he was, despaired. Had people never 
fallen unto temptation, no sacrifice had ever 
been needed. Well might the Passion of Jesus 
call forth the earnest cry from every human 
heart, " Deliver us from the evil one." Jesus 
was delivered into his power, " This is your 
hour, and the power of darkness " (S. Luke 
xxii. 53). He was haled before the judge and 
thrown into prison. He was a prisoner. And 
although at a word from Him more than twelve 
legions of angels would have delivered Him, 



88 THE DIVINE MEMORIAL 

yet would He fulfil the scriptures, He would 
not go forth out of the prison of this world, out 
of the hands of the Jews, until He had paid the 
uttermost farthing. 

But the imposition of hands must be per- 
formed in a sacrificial and formal manner. He 
must become the acknowledged substitute of 
both Jew and Gentile. 

First, Jesus was dragged before the 
high-priest. 

Caiaphas was by his office the head and rep- 
resentative of the Jewish Dispensation. Be- 
sides this, the chief-priests and elders, and all 
the council, were called together, and they 
sought false witness against Him to put Him 
to death. Therefore, when Caiaphas asked for 
their decision concerning Him, they answered 
at once : " He is guilty of death." Caiaphas had 
before this " said unto them, * ye know nothing 
at all, nor consider that it is expedient for us, 
that one man should die for the people, and that 
the whole nation perish not.' And this spake 
he not of himself : but being high-priest that 
year, he prophesied that Jesus should die for 



OF THE HOLY EUCHARIST. 89 

that nation ; and not for that nation only, but 
that also he should gather together in one the 
children of God that were scattered abroad. 
Then from that day forth they took counsel to 
gether to put Him to death" (S. John, xi. 49- 
53). And now, after long plotting and plan- 
ning, the Lamb of God was in their power, and 
their decree that He should die as a substitute 
for the people, was the formal imposition of 
the Jewish offerers, who thus made Him their 
substitute. 

The substitution of Jesus for the Jews is rep- 
resented by the Epistle being read on the 
south side of the altar. " On the north side 
lieth the city of the Great King; God is well 
known in her palaces as a sure refuge " (Ps. 
xlviii. 2). This " Hill of Sion," the joy of the 
whole earth, Jerusalem above, is the Church of 
Christ, and it is " on the north side/' where the 
table of shew-bread stood, which was a com- 
plete symbol of Christ, and it was also on 
the north side of the brazen altar that the vic- 
tim for the burnt-offering was slain (Lev. i. 1 1). 
The north side would thus seem to be the ap- 
propriate place for the Gospel to be read. The 



90 THE DIVINE MEMORIAL 

corresponding position on the south side would 
mark the proper place for the representation of 
the Jewish Church. When the Epistle has 
been read, the reader says: "Here endeth the 
Epistle." No such words are used to mark the 
end of the Gospel lection, an arrangement 
that is explained by the fact that the Jewish 
Dispensation was to come to an end, but the 
Gospel Dispensation is unending and eternal. 

As far as the Jews were able, they had sen- 
tenced Jesus to death. But they had not the 
power of the sword. They must seek that from 
the Gentiles. The hands of the representatives 
of the Gentiles must be laid heavily upon the 
victim's head, for He was their substitute also. 

Secondly, Jesus was bound and 
dragged away to pllate's judgment- 
HALL. 

The fierce and blasphemous cries of the 
rabble pressed around Him, as the procession 
journeyed along. The march to Pilate and 
Herod, representatives of the Gentile world, is 
symbolized by the procession which is formed 
at the close of the Sequence, and which pro- 
ceeds to the northern part of the sanctuary, 



OF THE HOLY EUCHARIST. 9 1 

with tapers, and cross, and incense. The trans- 
ference of His special presence from the Old 
Dispensation is thus beautifully symbolized. 
The lights which had hitherto blazed forth 
from the seven-branched candlestick on the 
south side of the Holy Place, which represented 
the old Covenant, were being taken away, the 
candlestick was being removed, and the Divine 
Presence was going forth to be the Light to 
lighten the Gentiles. And it must be noted 
that the procession does not return to the 
south until the complete substitution has been 
symbolized. Henceforth the devout members 
of the Old Covenant must say with David of 
old : " I shall go to Him, but He shall not re- 
turn to me." 

Christ before Pilate and Herod is 
represented by the Gospel being read on the 
north side of the altar. Concerning this I have 
already given the plain ritual reason. 

" Let the Gospel be always read turning to 
the north " (Rubric Sarum Missal). 

" Herod with his men of war set Him at 
naught, and mocked Him, and arrayed Him in 
a gorgeous robe, and sent Him again to Pilate " 



92 THE DIVINE MEMORIAL 

(S. Luke xxiii. n). The Roman governor 
was anxious to save Jesus, but fear caused him 
to yield to the demands of the Jews that He 
should be crucified. We now behold the spec- 
tacle of the representative of Gentile power 
weakly giving way to the Jews. Pilate's own 
ideas of justice gave way before the terrible 
demands of the chief-priests. His judgment, 
therefore, was nothing less than a Jewish sen- 
tence sanctioned by the imperial authority. It 
was not Roman, because it was given to appease 
the Jews: it was not Jewish, because the Jews 
had no power to condemn any man to death. 
The sentence of death, passed upon Jesus, was 
in its nature half Jewish and half Roman. The 
celebrant, therefore, in representing the jour- 
ney back to Pilate, moves to the midst of the 
altar. It was there S. Paul tells us that Jesus 
" witnessed a good confession before Pontius 
Pilate " (i Timothy, vi. 13). The whole passage 
is : " Fight the good fight of faith, lay hold on 
eternal life, whereunto thou art also called, and 
hast professed a good profession before many 
witnesses. I give thee charge in the sight of 
God, who quickeneth all things, and before 



OF THE HOLY EUCHARIST. 93 

Christ Jesus, who before Pontius Pilate witnessed 
a good confession!' The Bishop of Wakefield 
has this note on the first part of the passage. 
"At his Baptism (compare Heb. x. 23 ; 1 S. 
Peter, iii. 21). The primitive profession made 
at baptism involved two main points : (1) 
the solemn renunciation of Satan ; (2) the 
declaration of faith in Christ " (Commentary on 
the New Testament). The Apostle thus in- 
forms us that Jesus made a formal profession 
of faith before Pilate. The proper place, then, 
for the celebrant to declare the profession of 
our faith as laid down in the Nicene Creed, 
would seem to be at the centre of the altar. 
The Sarum Rubric is : " Then let the priest, 
standing in the midst of the altar, begin the 
Creed." 

"Then came Jesus forth, wearing the 
crown of thorns and the purple robe. 
And Pilate saith unto them, i Behold 
the Man ' (S. John, xix. 5). "And when 

THEY FIAD MOCKED HlM, THEY TOOK OFF 
THE PURPLE FROM HlM, AND PUT HlS OWN 
CLOTHES ON HlM, AND LED HlM OUT TO 

crucify Him " (S. Mark, xv. 20). 



94 THE DIVINE MEMORIAL 

Jesus was now accepted by both Jews and 
Gentiles as their substitute. " Surely He hath 
borne our griefs and carried our sorrows. . . . 
But He was wounded for our transgressions, 
He was bruised for our iniquities; the chastise- 
ment of our peace was upon Him ; and with 
His stripes we are healed. All we like sheep 
have gone astray : we have turned every one 
to His own way ; and the Lord hath laid on 
Him the iniquity of us all. He was oppressed, 
and He was afflicted, yet He opened not His 
mouth : He is brought as a lamb to the slaughter, 
and as a sheep before her shearers is dumb, so 
He openeth not His mouth. He was taken from 
prison and from judgment : and who shall de- 
clare His generation? for He was cut off out of 
the land of the living : for the transgression of 
my people was He stricken " (Isaiah, liii.). 

The great oblation, the delivery of Jesus to 
the Jews by Pontius Pilate, and the march to 
the hill of Calvary are represented in the Eu- 
charistic Memorial by the ritual observed at the 
offertory ; and in the Old Covenant it was sym- 
bolized by the imposition of the offerer's hands, 
by which the victim became his substitute. 



OF THE HOLY EUCHARIST. 95 

The symbols of the Lord's body and blood, 
now claim great attention as representing Jesus 
as a divine victim. The server handing these 
to the celebrant represents Pilate delivering 
Jesus to the Jews, saying, "Behold the Man!" 
The celebrant taking them to the midst of the 
altar, and placing the paten on the one embroid- 
ered cross on the corporal, and the chalice be- 
hind it, represents the soldiers conducting Jesus 
to Calvary, where they laid Him down upon 
the cross, preparatory to driving the spikes 
through His hands and feet. The chalice be- 
hind it, or below it, represents the position of 
the sacred blood which fell down from the 
cross, and also symbolized by the sacrificial 
blood that was poured out at the bottom of the 
altar of burnt-offering. The covering of the 
chalice and paten is an act of reverence, beauti- 
ful in its signification. 

The offertory closely resembles a deep mys- 
tery in this part of the sacred memorial. The 
celebrant, representing Christ, oblates the sym- 
bols of the Lord's body and blood, in agree- 
ment with the express assertion of Jesus that 
He laid down His own life, of His own will 



96 THE DIVINE MEMORIAL 

(S. John, x. 17). He was Himself both Priest 
and Victim. 

iii. The Imposition of hands was now accom- 
plished. The world had performed what was 
necessary to make the Lamb of God its ac- 
cepted substitute. The Divine Victim was now 
to be slain, which included not only the stroke 
of the knife, but also the death of the victim. 
The slaying of Christ was a slow process full of 
pain, extending from His immolation upon the 
cross until His death six hours later. 

Jesus was nailed to the cross. 

His body was being broken, and His blood 
shed when the spikes were driven through His 
hands and feet. The nailing of Jesus to the 
cross, is represented by the Canon or Prayer of 
Consecration. 

A difference between the type and its anti- 
type should here be noted. Jesus was placed 
upon the altar of the cross whilst He was yet 
alive, and the sacrificial victim was always slain 
before his body was laid in order upon the 
wood that was on the altar. The sacrifice of 
Isaac teaches us that even in this matter of de- 
tail, a deep truth must underlie this different 



OF THE HOLY EUCHARIST. 9/ 

order of procedure. For the living Isaac was 
bound and laid upon the wood. He was there- 
fore a truer figure of Christ nailed to the cross 
than any of the dead victims which were placed 
upon the altar. May not this difference point 
to the unfathomable depth of the sufferings of 
Christ? S. Paul certainly sees no inconsist- 
ency in the sufferings of Christ being typified 
even by the burning of the sin-offering outside 
the gate. " For the bodies of those beasts 
whose blood is brought into the sanctuary by 
the high-priest for sin, are burned without the 
camp. Wherefore Jesus also, that He might 
sanctify the people with His own blood, suf- 
fered without the gate" (Heb. xiii. n, 12). He 
who was pierced through and through with sor- 
rows, lived until every jot and tittle of the law 
had been fulfilled, and His dying voice could 
proclaim the divine decision, " It is finished." 
After the nailing to the cross, the cruel struct- 
ure was at once raised up, and the cross was 
fastened into the earth to make it firm. This 
was intimated in the assertions of Jesus con- 
cerning the manner of His death : " I, if I be 
lifted up from the earth will draw all men unto 



98 THE DIVINE MEMORIAL 

me" (S. John, xii. 32). "As Moses lifted up the 
serpent in the wilderness, even so must the Son 
of Man be lifted up, that whosoever believeth 
in Him should not perish, but have eternal life" 
(14, 15). "When ye have lifted up the son of 
man, then shall ye know that I am He" (Ibid, 
viii. 28). 

No part of the Eucharistic Memorial is more 
misunderstood than the ritual elevation, which 
has always been made to represent the raising 
up of the "veil of flesh " between heaven and 
earth, the one door through which all who are 
saved must enter. The object of the ritual ele- 
vation was not to give a signal for the faith- 
ful to adore the Christ in sacrament, but to 
symbolize the profound truth that He was 
lifted up upon the cross to draw all men unto 
Him. 

The Seven Sayings from the Cross. 
These have been symbolized East and West 
alike by the seven petitions of the Lord's Prayer. 
Its removal to its present post-communion po- 
sition must be considered as unfortunate from 
the commemorative point of view. It is, how- 
ever, satisfactory to notice that it has been re- 



OF THE HOLY EUCHARIST. 99 

instated in its ancient position, in the existing 
rite of the Scottish, and also the American 
branch of the Church. 

Jesus' Death upon the Cross. This is 
represented by the breaking of the consecrated 
bread. Anciently the fraction did not take 
place in the consecration prayer, but subse- 
quent to the elevation and the repetition of 
the Lord's Prayer. In our Liturgy one fraction 
is prescribed in the Canon. It is ritually in- 
correct to break the bread in the consecration 
only, as such a course commemorates the victim 
as dying as soon as nailed to the cross. After 
consecration the consecrated bread can be 
broken twice, in agreement with the ancient 
custom, and also with the sacrificial division of 
the peace-offering into three parts. The sym- 
bolism of these parts will be considered in con- 
nection with the peace-offerings. 

iv. The sprinkling of the blood, representing 
our Saviour's mediatorial work, is the charac- 
teristic of the sin-offering and has been already 
considered. Literally, His blood had been 
sprinkled upon the cross, and poured out at 
the foot of the altar of the cross. 



IOO THE DIVINE MEMORIAL 

v. When Jesus said, " It is finished, " the 
burning had taken place. The meaning of the 
words " burnt-offering " is " the ascending sac- 
rifice " and denotes the acceptance of the sac- 
rifice by God. Jesus* death was accepted by 
the Father as a substitute for the race of man- 
kind. 

vi. The communion will be considered in 
connection with the peace-offerings. 

We have now considered the Passion and 
Death of Christ as represented in the Holy 
Eucharist. The commemorative has been de- 
clared by great divines to be the chief aspect 
in which it should be viewed. We have seen 
that this is the view held by the Church as 
declared in her formularies, and also the plain 
assertion of our Saviour Himself and of S. Paul, 
as it is the aspect specially dwelt upon by them. 
At the present day this aspect is so misunder- 
stood that it is practically a dead letter to the 
majority of our fellow churchmen. In the 
ancient church this was otherwise. The real- 
ization that each ritual action was a factor in 
the divinely-ordered commemoration of the 



OF THE HOLY EUCHARIST. IOI 

Passion and Death of Christ, caused the Chris- 
tian Fathers to continually speak of an immola- 
tion in the sacrament. And their words have 
often led people to suppose that they believed 
they were causing Christ to die again His all- 
atoning death. It was of the commemorative 
aspect of the Eucharist that Saint Chrysostom 
said : " When thou seest the Lord sacrificed and 
lying (on the altar), and the priest standing and 
praying over the sacrifice, and all reddened 
with that precious blood, thinkest thou that 
thou art yet amongst men, and standest upon 
the earth ? " (De Sacerdot. iii. 4.) This and 
similar passages mark the intense realization of 
the power with which the Eucharist represents 
the Death of Christ. Witness the same reali- 
zation of the eucharistic picture as a perfect 
representation of the Death of Christ, in such a 
writer as John Wesley : 

" With solemn faith we offer up 

And spread before Thy glorious eyes 
That only ground of all our hope, 

That precious, Bleeding Sacrifice, 
Which brings Thy grace on sinners down, 
And perfects all our souls in one." 



102 THE DIVINE MEiMORIAL. 

" Father, behold Thy dying Son." 

# * * * * # * 
" By faith we see Thy Sufferings past 

In this mysterious rite brought back, 
And on Thy grand Oblation cast 

Its saving benefit partake. 
Memorial of Thy Sacrifice, 

This Eucharistic Mystery, 
The full atoning grace supplies, 

And sanctifies our gifts in Thee." 



X. 
THE PEACE-OFFERING. 



X. 

THE PEACE-OFFERING. 

The characteristic of the peace-offering is 
the meal upon the sacrifice. 

I. THE SACRIFICIAL OUTLINE. 

i. The offerer presented at the door of the 
tabernacle, for the peace-offering, a male or a 
female of the herd or flock. 

ii. The imposition of hands was performed 
in the same manner as in sacrifices for sin and 
for burnt-offerings. 

iii. He then slew the victim. 

iv. The priest sprinkled the blood about the 
altar, as in the case of the burnt-offerings. 

v. The fat was now burnt upon the altar as 
before. 

vi. And the priests consumed their portion 
of the victim, the wave-breast and the heave- 
shoulder, whilst the remaining part was eaten 
by the offerer and his household. 



106 THE DIVINE MEMORIAL 

As representing the three sacrifices, the 
peace-offering was best fitted to survive in the 
Christian scheme, as summing up in one the 
characteristics of each. The peace-offering 
dwelt specially on the concluding portion of 
the sacrificial system, being the meal on the 
sacrifice which had been offered and accepted 
as the offerer's act of worship. As the chief 
feature of the peace-offering was the consump- 
tion of the victim in a feast on the sacrifice, this 
feature must be chiefly dwelt upon in consider- 
ing it. When the blood had been sprinkled 
round about the altar, the body was divided 
into three parts. For the purpose of exhibit- 
ing the manipulation of these parts in the 
clearest manner, it appears advisable to con- 
sider the fifth and sixth sections of the sacrifi- 
cial scheme, under the threefold division to 
which they were subjected. 

i. The breast and shoulder of the victim 
were separated from the other parts. 

ii. The fat and the choicest of the inward 
parts were also set aside. 

iii. And the remaining portion of the victim 
formed the third division. 



OF THE HOLY EUCHARIST. 107 

These three parts were then subjected to the 
following ritual actions : 

i. The breast was waved backwards and 
forwards, and towards the right, and towards 
the left. R. Bechai says : " He moves it for- 
wards and backwards to Him whose are the 
four quarters of the world " (Outram on Sacri- 
fice, i. xv. 5). The heave-shoulder was moved 
upwards and downwards. The importance 
assigned to waving and heaving is shown by 
the fact that offerings of various kinds are 
themselves sometimes spoken of as wavings 
and heavings (Ex. xxxv. 22, xxv. 2, xxx. 13-15. 
Num. xxxi. 41, etc.). 

ii. The fat and the choicest inward parts 
were laid upon the burnt-offering that was 
upon the altar. 

iii. The third part was not apparently sub- 
jected to any particular ritual action at this 
stage of the sacrificial proceedings. 

Subsequently these parts were disposed of 
in the -following manner: 

i. The wave-breast and heave-shoulder were 
eaten by the priests in a holy place. 



I08 THE DIVINE MEMORIAL 

ii. The parts laid upon the burnt-offering 
were immediately consumed by the fire which 
was always burning upon the altar. 

iii. The remaining portion was eaten by the 
offerer and his household in the place ap- 
pointed for the sacrificial meal. 

2. THE SACRAMENTAL PICTURE. 

The special consideration of this section be- 
gins with the ritual fraction, which answers to 
the threefold division of the peace-offering. In 
the ancient Liturgy of the Anglican Church, 
the fraction was accompanied by certain ritual 
acts, which are here quoted : " Here let him un- 
cover the chalice and take the body, with an 
inclination, placijig it over the bowl of the chal- 
ice, holding it between the thumb and forefingers, 
and let him break it into three parts, the first 
fraction whilst he says, Through the same Thy 
Son Jesus Christ our Lord, the second fraction 
whilst he says, Who with Thee liveth and reign- 
eth in the unity of the Holy Ghost, God ; here 
let him hold the two broken pieces in his left 
hand, and the third over the top of the chalice 



OF THE HOLY EUCHARIST. IO9 

in his right hand, saying aloud, World without 
end. Amen. 

i. The first part answered to the wave- 
breast and heave-shoulder. 

ii. The second to the part burned upon the 
altar. 

iii. And the third to the portion set aside 
for the consumption of the offerer and his 
household. 

The fraction was accompanied by the follow- 
ing ritual actions. 

i. The paten was held up by the deacon with 
outstretched arms and solemnly waved from 
side to side to the four quarters of the heavens, 
and at the same time it was subjected to an up- 
ward or heaving motion. This answered to the 
waving and heaving observed in the case of the 
peace-offerings. 

Archdeacon Freeman says: " The waving or 
movement from side to side has been perpetu- 
ated in some liturgies, as, for instance, in that 
of Salisbury, which directed the paten to be 
waved from side to side to the four quarters." 
Of the heaving, or movement upwards and down- 
wards, he says : " There is one striking action 



110 THE DIVINE MEMORIAL 

more especially — anciently common, as it should 
seem, to all liturgies ; though it has now dis- 
appeared from some, and is probably miscon- 
ceived in all — which tends to invest the recep- 
tion with a very awful character, and to explain 
yet further the deep reverence here expressed. 
It is the ' elevation ' already referred to. The 
elements, one or both, were lifted up tow- 
ards heaven with mysterious words, desiring 
that they might be received up to God's 
heavenly and spiritual altar. The words gener- 
ally used in the East, and which we find also in 
one Western office, the Spanish, were : ' The 
holy (things) are lifted up to the holy (places).' 
This desire was sometimes most distinctly ex- 
pressed in the i prayer of bowing down ;' as, for 
example, in the Roman, 'We suppliantly be- 
seech Thee Almighty God, command these 
things to be carried up by the hands of Thy 
holy angel to Thy celestial altar, in the sight of 
Thy divine majesty ' " {Principles of Divine Ser- 
vice, vol. i-L, part. I., p. 175). 

iii. The part that was burnt upon the burnt- 
offering was placed thereon in connection with 
the memorial of the minchah. The second part 



OF THE HOLY EUCHARIST. Ill 

of the fraction, which was called the memorial, 
was put into the chalice with this prayer : " Let 
this most *|* holy union of the body and blood 
of our Lord Jesus Christ be to me and all who 
receive it health of mind and body, and a saving 
preparation for worthily attaining unto eternal 
life. Through Jesus Christ our Lord." The im- 
mission of the consecrated memorial into the 
chalice was called the commixture. 

iii. The communicants' portion, being upon 
the paten, was subjected to the same motion 
as that of the priests, signifying the royal priest- 
hood of the Christian laity. 

Finally, the three parts were reverently dis- 
posed of as follows : 

i. The priests consumed their portion. The 
reader is referred to the Sarum Liturgy for the 
beautiful prayers which accompanied the 
priests' reception. 

ii. The memorial remained in the chalice. 

iii. The people consumed their portion kneel- 
ing. 

During or after the communion the Agnus 



112 THE DIVINE MEMORIAL 

Dei was sung. This ancient hymn was most 
wonderfully adapted to represent the conjoin- 
ing and blending together of the characteristics 
of the sin-offering, the burnt-offering and the 
peace-offering. 

" O Lamb of God (The Burnt-offering), 
That takest away the sins of the world, {The 
Sin-offering). 

Grant us Thy Peace " {The Peace-offering). 

3. THE DIVINE REALITY. 

The ritual fraction represents the separation 
in death of the soul and body of Christ. " The 
fraction is found in almost every liturgy, be- 
tween the consecration and the communion, sym- 
bolizing the Death and Passion'' (Hammond's 
Liturgies, Eastern and Western, p. 380). 

i. The waving of the paten towards the four 
points of the compass brings to mind the voice 
which cried over the dry bones in the myste- 
rious valley of bones : " Thus saith the Lord 
God ; * Come from the four winds, O breath, and 
breathe upon these slain, that they may live ' ' 
(Ezekiel, xxxvii. 9). The heaving symbolized 
the return of the soul of Jesus from the place 



OF THE HOLY EUCHARIST. II3 

of departed spirits, which ritually was a motion 
upwards. 

ii. The commixture, or placing the memorial 
into the chalice, represented the soul and body 
of Christ joined together at the resurrection. " 
"It consists in placing a small portion of the 
consecrated bread, or wafer, into the chalice, 
symbolizing the restoration in the resurrec- 
tion of the union of body and soul which had 
been severed in death ; in a word, pointing to 
the Risen Life. Though probably not a primi- 
tive rite, it became nearly universal at an early 
date (Ibid. p. 378). " The mystical intention 
of the immission into the chalice is explained 
by Micrologus : l Ad designandum corporis et 
animae conjunctionem in resurrectione Christi ' 
(cap. xvij). And to the same effect Pope Inno- 
cent : ' Commixtio panis et vini designat unio- 
nem carnis et animae quae in resurrectione 
Christi denuo sunt unitae' ' ' (Maskell's Ancient 
Liturgy of the Church of England. Third ed. 
p. 199. See also the rubric and prayer in the 
Liturgy of S. John Chrysostom.) 

iii. Jesus ever strengthens His earthly mem- 
bers by feeding them with His own body and 



114 THE DIVINE MEMORIAL 

blood. His table is always spread, and His ser- 
vants are always pressing His people to come, 
clothed in the wedding garb of righteousness. 

Three times in the year, at their great feasts, 
they were obliged to offer sacrifices in the tem- 
ple, and to partake of the peace-offerings : this 
was in addition to the voluntary offerings, 
which they might offer at any time. 

The sacrificial scheme outlined, as we have 
seen, the Passion and Death of our Saviour. 
We have now to inquire into the manner of 
representing the Ascension and Mediation. 

The Ascension was outlined by the peculiar 
ceremonies observed on the day of atonement. 
On this day, the tenth day of the seventh 
month, the one annual fast-day of strict obli- 
gation, the high-priest, having offered the daily 
morning sacrifice, put off his glorious high- 
priestly robes, and having washed his body in 
water, clothed himself in linen vestments worn 
only on this occasion (Lev. xvi. 4). It will 
be convenient to deal with the ritual actions 
observed on this day, in the order employed in 
describing the sacrificial scheme. 

Hi. The high-priest slew a bullock, as a sin- 



OF THE HOLY EUCHARIST. 1 1 g 

offering for himself and his household. He 
then entered into the Holy of Holies, carrying 
a censer full of burning coals from off the altar, 
and with his hands full of sweet incense, to- 
gether with the blood of the bullock. 

Bishop Pearson writes concerning this en- 
trance of the high-priest into the Holy of Ho- 
lies, as a type of Christ's ascension : " The high- 
priest under the law was an express type of 
the Messias and His priestly office ; the atone- 
ment which He made was the representation 
of the propitiation in Christ for the sins of the 
world ; for the making this atonement, the 
high-priest was appointed every year to enter 
into the Holy of Holies, and no oftener. For 
the Lord said unto Moses ; ' Speak unto Aaron 
thy brother, that he come not at all times into 
the Holy Place within the veil, before the 
mercy-seat, which is upon the ark ; that he die 
not' (Lev. xvi. 2). None entered into that 
Holy Place but the high-priest alone ; and he 
himself could enter thither but once in the 
year, and thereby showed that the ' high-priest 
of good things to come, by a greater and more 
perfect tabernacle not made with hands, was to 



Il6 THE DIVINE MEMORIAL 

enter into the Holy Place, having obtained 
eternal redemption for us (Heb. ix. 11,12). 
The Jews did all believe that the tabernacle did 
signify this world, and the Holy of Holies the 
highest heavens (Josephus, Ind. Antiq., lib. iii., 
c. 8.) ; wherefore, as the high-priest did slay the 
sacrifice and with the blood thereof did pass 
through the rest of the tabernacle and with 
that blood enter into the Holy of Holies, so 
was the Messias here to offer up Himself, and, 
being slain, to pass through all the courts of 
this world below, and with His blood to enter 
into the highest heavens, the most glorious seat 
of the majesty of God. Thus Christ' s ascen- 
sion was represented typically" {Exposition 
of the Creed, Article vi.). 

S. Luke, xxiv., contains the account of the 
Lord's Ascension. He appeared unto them 
and said : " Peace be unto you " (verse 36). This 
is represented by the celebrant turning to the 
people and pronouncing : " The peace of God 
w r hich passeth all understanding." He then 
" led them out as far as to Bethany, and He lifted 
up His hands and blessed them' (v. 50). This 
is represented by the celebrant raising his 



OF THE HOLY EUCHARIST. 117 

hands and saying : " And the blessing of God 
Almighty, the Father, the Son and the Holy 
Ghost, be with you all evermore." " And it 
came to pass while He blessed them, He was 
parted from them and carried up into heaven' 
(v. 51). In the Eucharistic Memorial the dis- 
appearance of Jesus is represented by the cele- 
brant turning to the altar, reverently consum- 
ing what remains of the sacrament, and taking 
the ablutions. This is the literal disappearance 
of the sacrament, not into heaven above, it 
is true, but into the living temple of God, a 
member of Christ, who even now by virtue of 
the incarnation, sits at the right hand of God 
in the heavenly places. 

In the sacrificial system of the Old Cove- 
nant the ascension was outlined, we have seen, 
by the disappearance of the high-priest, bearing 
into the Holy of Holies the sacrificial blood 
and the sweet incense, 

iv. This appears to be the proper place to 
describe not only the sprinkling of the blood on 
the day of atonement, but the wonderful sig- 
nification of this ritual action in the threefold 
sacrifice. 



Il8 THE DIVINE MEMORIAL 

When the high-priest entered into the Holy 
of Holies, he carried with him " a censer full 
of burning coals of fire from, off the altar before 
the Lord, and his hands full of sweet incense 
beaten small, and " he brought it " within the 
veil. And he shall put the incense upon the 
fire before the Lord, that the cloud of the in- 
cense may cover the mercy-seat that is upon 
the testimony, that he die not ; and he shall 
take of the blood of the bullock, and sprinkle 
it with his finger upon the mercy-seat eastward ; 
and before the mercy-seat shall he sprinkle of 
the blood with his finger seven times " (Lev. 
xvi. 12, 14). 

Here we have the description of the type of 
the work of our Saviour in the highest heaven. 
The type is the sprinkling of the blood and 
the use of incense. They constituted the great 
function of the day of atonement and they 
typify what Jesus, our great high-priest, is now 
doing in heaven. We must have a clear idea of 
His work, and how it corresponds with its sac- 
rificial type. 

The Creed explains it as a session. " He sit- 
teth on the right hand of God the Father 



OF THE HOLY EUCHARIST. 1 19 

Almighty." S. Mark says : " So then after the 
Lord had spoken unto them, He was received 
up into heaven, and sat on the right hand of 
God" (xvi. 19), and in Hebrews, i. 3, it is 
declared that Jesus, "when Hehad by Himself 
purged our sins, sat down on the right hand of 
the Majesty on high." (See also S. Matt, xxxvii. 
64 ; S. Mark xiv. 62 ; S. Luke xxii. 69 ; Psalm 
xvi. 11, etc.) The place signifies the absolute 
power of Jesus in heaven, the honour and glory 
He has obtained there, after all the labors and 
sorrows of this world, when He rested above 
in unspeakable joy and everlasting felicity. 
Bishop Pearson writes as to the " sitting" of 
our Lord: "We must not look upon it as 
determining any posture of His body in the 
heavens, correspondent to the inclination and 
curvation of our limbs; for we read in the 
Scriptures a more general term, which signifies 
only His being in heaven, without any expres- 
sion of the particular manner of His presence. 
So S. Paul : ' Who is even at the right hand of 
God ' (Rom. viii. 34) ; and S. Peter : ' Who is 
gone into heaven, and is at the right hand of 
God' " (1 Peter iii. 22). Besides, we find Him 



120 THE DIVINE MEMORIAL 

expressed in another position than that of ses- 
sion : for ' Stephen looking steadfastly into 
heaven, saw the glory of God, and Jesus stand- 
ing on the right hand of God.' . . . He 
appeared standing unto Stephen, whom we ex- 
press sitting in our Creed ; but this is rather a 
difference of the occasion, than a diversity of 
position. He appeared standing to Stephen, 
as ready to assist him, as ready to plead for 
him, as ready to receive him " {Exposition of 
the Creed, Art. vi.). 

The work of Jesus in the heavenly Holy of 
Holies is, as far as we are concerned, mediatorial. 
" This man, because He continueth ever, hath 
an unchangeable priesthood. Wherefore He is 
able to save them to the uttermost that come 
unto God by Him, seeing He ever liveth to 
make intercession for them " (Hebrews vii. 24, 
25). " Now when these things were thus or- 
dained, the priests went always into the first 
tabernacle, accomplishing the service of God. 
But into the second went the high-priest alone 
once every year, not without blood, which he 
offered for himself, and for the errors of the 
people. . . . But Christ being come an 



OF THE HOLY EUCHARIST. 121 

high-priest of good things to come 
neither by the blood of goats and calves, but 
by His own blood He entered in once into the 
Holy Place. . . . For if the blood of bulls 
and of goats, and the ashes of an heifer, sprink- 
ling the unclean, sanctifieth . . . how much 
more shall the blood of Christ, who, through 
the eternal Spirit offered Himself without spot 
to God, purge your conscience ? . . . And 
for this cause He is the Mediator of the New 
Testament." . . (Ibid. ix. 6, 14). If any man 
sin, we have an Advocate with the Father, Jesus 
Christ the righteous" (1 S. John it. 1). " He 
is able also to save them to the uttermost that 
come unto God by Him, seeing He ever liveth 
to make intercession for them " (Heb. vii. 25). 
" There is one Mediator between God and men, 
the Man Christ Jesus" (1 Tim. ii. 5). 

These passages show conclusively that Jesus' 
intercession and mediation for us were typified 
by the blood-sprinkling, and by the burning of 
incense by the high-priest, in the Holy of 
Holies, on the day of atonement. 

Now the form of the Mediation is altogether 
sacrificial. S. John sees in a vision of the hea- 



122 THE DIVINE MEMORIAL 

ven of heavens, in the midst of the throne, and 
of the four living creatures, and of the elders, 
a " Lamb standing as it had been slain," and 
as sacrificially slain, glorified by the heavenly 
hosts. " Thou wast slain and hast redeemed 
us unto God by Thy blood/' " Worthy is the 
Lamb that was slain" (Rev. v. 6, 9, 11). The 
type of Jesus' intercession represents, of course, 
the divine reality. The high-priest offers the 
sacrificial blood, and Jesus, the true high-priest, 
entered into the true Holy of Holies, " not 
without blood," which He offers, and pleads 
our acceptance of God by its great virtue. In- 
deed His sitting, at the right hand of God is 
contrasted by S. Paul with the standing of the 
priest of the Old Covenant before the altar 
executing the duties of his sacrificial calling. 
Every priest standeth daily ministering and 
offering oftentimes the same sacrifices which 
can never take away sins ; but this Man, after 
.He had offered one sacrifice for sins, forever 
sat down on the right hand of God " (Heb. x. 
11, 12). On this passage Bishop Wordsworth 
writes : " Observe the contrast between earrfxe 
(stands), said of the Jewish priests, v. 11, and 



OF THE HOLY EUCHARIST. 1 23 

the aorist, inadiGz (sat down), said of Christ, 
and declaring His dignity and continuance, 
sovereignty and judicature " (Theophyl., (Ecu- 
men). Bishop Pearson says on the session of 
Christ : " The belief of Christ's glorious session 
is most necessary in respect of the immediate 
consequence, which is His most gracious interces- 
sion. Our Saviour is ascended as the true Mel- 
chisedec, not only as the ' King of Salem/ the 
Prince of Peace, but also as the ' Priest of the 
Most High God ' (Heb. vii. 1), and whereas 
every ' priest/ according to the law of Moses, 
i stood daily ministering and offering often- 
times the same sacrifices, which could never 
take away sins, this Man, after He had offered 
one sacrifice for sins, forever sat down on the 
right hand of God ' (Heb. x. 11, 12). And now 
Christ being set down in that power and maj- 
esty, though the sacrifice be but once offered, 
yet the virtue of it is perpetually advanced by 
His session which was founded on His passion ; 
for He is ' entered into heaven itself, now to 
appear in the presence of God for us ' " (Heb. 
ix. 24, Exposition of the Creed, Article vi.). 
The Mediation of Christ in heaven is thus 



124 THE DIVINE MEMORIAL 

seen to be a sacrificial action, and it was an- 
ciently typified by the presentation of the blood. 
Without this offering or presenting of the 
blood it was not a sacrifice to Gad ; therefore 
this presenting of the blood included, so to 
speak, the previous death of the victim, and 
may itself be properly called the sacrifice. 
This is also true of the sacrifice of Christ. His 
eternal presentation of Himself was His sacri- 
fice, so that He should be the Lamb slain from 
the foundation of the world. His presentation 
of His own blood is in the truest sense of the 
word sacrificial. " As His sufferings were per- 
fect in His foreknowledge, so now do they exist 
perfectly in His mind or memory. So that 
this presentation of His Passion is far beyond 
the outward exhibition of the marks of suffer- 
ing yet retained on the glorified body of the 
1 Lamb standing as slain.' His atoning pains, 
yet perfectly present in the mind of His Un- 
changeable Godhead, are by Him now set forth 
before the mind of His Father just as vividly 
as the outward signs of them are now set forth 
before the hosts of heaven. And so when He 
offers Himself as the Lamb slain, the mystery 



OF THE HOLY EUCHARIST. 12$ 

is not a figure, but a Divine Reality ; but being 
unspeakable we call it a mystery. If the death 
of the Jewish victim existed and was included 
under the presentation of its blood, much more 
does the Death of the all-atoning Victim ex- 
ist in the presentation now going on on the 
throne of God " (Sadler's One Offering, p. 90). 

The Eucharist is the counterpart of this mys- 
terious presentation in heaven, because Christ 
instituted it as such at the very time which iden- 
tified it with His sacrifice. For when at that 
Passover He broke the bread and said, " This 
is my body," He sacramentally identified the 
bread with the body of the sacrifice, and He 
then and there said and did what necessitated 
His sacrifice on the cross the following day, 
and so in His divine intention He included 
His own sacrifice in the eucharistic action. 
Again, when He ordained the Eucharist He 
ordained it to be a perpetual memory of His 
death on earth, and He was then about to 
make a memory of that death in heaven. 
Therefore the highest act of earthly worship 
should correspond with the highest act of 



126 THE DIVINE MEMORIAL. 

heavenly worship, thus showing the great truth 
that the Incarnation and Death of Christ have 
united earth and heaven in the presentation of 
the one eternal sacrifice once offered on Calvary, 
and continually presented and pleaded before 
God for the sins of mankind. May the Church 
on earth strive to carry out effectually the 
Lord's will and command in her chiefest act of 
worship ! " Thy kingdom come, Thy will be 
done in earth as it is in heaven." 



XL 

CONCLUSION. 



XL 

CONCLUSION. 

I. THE OLD COVENANT IN CONNECTION WITH 
CERTAIN QUESTIONS OF THE DAY. 

It was assumed at the beginning that the 
Church of God is one from the beginning to 
the end of the world, and that it is one with the 
Church in heaven. There was one great pattern 
given for the worship of God's Church, and this 
pattern was most carefully made after a heavenly 
model. Later on we get glimpses of the wor- 
ship in heaven, enough to enable us to see 
clearly that the lawgiver did indeed form 
his work in close imitation of the pattern 
shown him in the mount. 

The pattern given in the Old Covenant was 
the only pattern ever given by God for the 
celebration of public worship, and to that pat- 
9 



130 THE DIVINE MEMORIAL 

tern we must look for the principal features 
of acceptable worship. The great test that 
should be applied to everything in the system 
of the Christian Church, if this view be a 
correct one, is this, — does everything con- 
nected with the Church's system correspond 
with the prescribed worship and order of 
the Old Dispensation ? For we have, by 
God's own appointment, a rule of worship, to 
which the worship of the Church in all ages 
must be referred as an authorized standard. 
In the foregoing pages an effort has been 
made to trace the connection which subsists 
between the worship of the Old and New Cove- 
nants. There are also some features, which 
have a peculiar interest at the present time, 
and on which this comparison throws a strong 
light. From many questions thus brought 
prominently to the front, I shall say a few 
words on certain subjects which appear to me 
to receive a remarkable accession of light from 
this method of treatment. 

i. Under the old Covenant, sacrifice, which 
prefigured Christ's death, w r as offered daily. It 
cannot be soundly argued that in the New 



OF THE HOLY EUCHARIST. 131 

Covenant, which specially sets forth the Lord's 
Death in a nearer and truer manner, anything 
less than a daily celebration of the Holy 
Eucharist can satisfy the ideal of worship 
held up before us by God Himself in the 
Mosaic law. 

It must be with sorrow that the devout fol- 
lower of Christ views the desolate condition 
of -the majority of our altars. In unloving days 
the daily oblation was taken away, and its res- 
toration to its rightful position is making but 
slow progress, a condition of things which is 
almost inexcusable in these days when euchar- 
istic truth and ritual are everywhere receiving 
an amount of consideration as marked as it is 
gratifying. 

2. The worship of the Old Covenant has an 
important bearing on what is commonly known 
as " non-communicating attendance," or what 
may more properly be termed the " withdrawal 
of the laity from the Eucharist. " This very 
important subject will be briefly considered 
from four points of view : 

i. Its correspondence with the Old Cove- 
nant. 



132 THE DIVINE MEMORIAL 

ii. Its correspondence with the Death and 
Passion of Christ. 

iii. Its relation towards the Eucharistic Me- 
morial. 

iv. Its historical authority. 

(i.) With the Israelites, the attendance of 
those for whom the sacrifice was offered was 
imperative. They presented the victim, laid 
their hands upon its head, confessed their sins 
over it, and then with their own hands took 
away its life. After that they witnessed the 
burning of the burnt-offering, and partook of 
the peace-offerings. The sacrificial scheme be- 
ing a type or outline of the one offering of 
Christ, demanded the presence of the offerer 
throughout. We cannot imagine such a law- 
less proceeding as an offerer solemnly present- 
ing his offering to Almighty God, and then 
coolly turning his back upon it, going away 
from the temple, and leaving all the rest to be 
done by others. The presence of the offerer 
was compulsory throughout. His withdrawal 
would be nothing else than a direct insult to 
the majesty of God. He who refused to accept 



OF THE HOLY EUCHARIST. 1 33 

imperfect offerings at their hands, could not 
receive from them a maimed service, a pro- 
fessedly crippled memorial. 

(ii.) There is an unintentional symbolism in 
the withdrawal of the laity at the offertory. It 
answers to one of the darkest passages in the 
Passion of our Lord, the desertion of His 
friends, the defection and denial of Peter. 
" They all forsook Him and fled." " Could ye 
not watch with Me one hour ? " " Will ye 
also go away?" If the view always main- 
tained in the Church that the Eucharist is a 
solemn memorial of the Death and Passion of 
Christ, be a true one, then the remarkable co- 
incidence between the withdrawal of the laity 
from the Divine Mysteries, and the cruel de- 
sertion of His friends, is so startling that the 
custom should find no one bold enough to de- 
fend it for a single moment. 

(iii.) In its relation towards the Eucharistic 
Memorial the custom complained of can be 
called nothing less than an unhappy innovation. 
Mr. Keble says that the Eucharist " has two 
purposes: 1. To be a continual remembrance, 
or memory, or memorial, before God as well as 



134 THE DIVINE MEMORIAL 

man, not a repetition or continuance of the 
sacrifice of the Death of Christ ; 2. To be verily 
and indeed taken and received by the faithful 
for the strengthening/' etc. (Eucharistical Ad- 
oration, p. 75). 

Every member of Christ is in duty bound to 
make the solemn memorial, and this is the 
very thing he avoids by leaving the Church at 
the offertory. If he be unable from various 
causes to communicate, let him remember that 
reception is not the sole object of the Euchar- 
ist. Several things may hinder his receiving 
the Divine Mysteries, but nothing can excuse 
him for neglecting to complete the memorial 
of the Lord's Death. It is indeed a strange 
excuse to plead in extenuation of such neg- 
lect, that non-reception warrants a mutilated 
memorial ! 

Want of preparation owing to insufficient 
notice, having received at an earlier celebra- 
tion, and other similar reasons are sufficient to 
justify the presence of a communicant at the 
celebration of the mysteries, although he does 
not communicate. The blessing attendant on 
those who press near to touch even the hem of 



OF THE HOLY EUCHARIST. 1 35 

His garment, should be sought and lovingly 
appreciated by the disciples of Jesus. 

(iv.) Jesus said: " This do in remembrance of 
me." All were to make the Divine Memorial. 
The earliest canons of the ancient Church, 
which have come down to us, made presence at 
the Holy Eucharist obligatory on all who were 
entitled to be present at all. Those who were 
ineligible were dismissed before the offertory. 
The earliest evidence of all is that which is 
contained in one of the very ancient " Apos- 
tolical Canons." Bishop Beveridge considered 
that they were made up of decrees enacted by 
synods in the second century, or at latest, early 
in the third century, and at once accepted as 
authoritative rulings. The ninth canon is as 
follows : 

" All who enter church and hear the Scrip- 
tures, but do not remain for the prayer and the 
Holy Communion, must be excommunicated, 
as occasioning disorder in the Church." The 
eighth canon declares that any clergyman who 
does not partake when the oblation takes place, 
is to be excommunicated, unless he can suffi- 
ciently explain his action. We must notice 



136 THE DIVINE MEMORIAL 

that these canons state most positively that 
the clergyman was commanded to partake of 
the mysteries, and the layman was to remain 
" for the prayer and the Holy Communion." 
The distinction between " partake" and " re- 
main," in the earliest evidence on the subject, 
must be carefully considered. 

The next item of canonical evidence is con- 
tained in the Second Canon of Antioch in 341, 
which is as follows : 

44 All who attend God's Church and hear the 
Holy Scriptures, but who do not communicate 
in the prayer along with the congregation, or 
turn away from the communion of the Euchar- 
ist in any disorderly way, are to be cast out of 
the Church, until, having made confession and 
shown fruits of repentance, and made en- 
treaty, they may be able to receive pardon." 

Theodore Balsamon, the most eminent of 
Greek canonists, says that this canon does 
not apply to obstinate defamers and enemies 
of the sacrament, nor yet to such as from mo- 
tives of humility and piety do not venture to 
communicate, but only to such as contemptu- 
ously go out of church before the time of Com- 



OF THE HOLY EUCHARIST. 1 37 

munion, and will not wait to see it. Bishop 
Beveridge cites another ancient gloss on these 
canons : 

"To say that we all, the faithful laity, the 
clergy who do not — on a given occasion — touch 
the sacrament, are bound every day to receive 
or else be excommunicated, is not enacted by 
the canon, nor is it practicable. And, there- 
fore, the ninth canon says that the faithful who 
do not remain are to be punished ; it does not 
add those who do not communicate. Thus in- 
terpret the canon consistently with the Second 
Canon of the Council of Antioch." 

Eusebius of Alexandria, about 415, says : " Be 
early in church. . . . Abide during the 
Divine and Holy Eucharistic Service, by no 
means leaving before the dismissal. ... If 
thou hast thy conscience clear, approach and 
communicate, . . . but if thy conscience 
condemn thee, . . . decline the Communion 
till thou have amended by repentance. But 
continue during the prayer and go not out of 
church till thou be dismissed. Remember the 
traitor Judas ; for the beginning of his destruc- 
tion was his not abiding with them all in the 



I38 THE DIVINE MEMORIAL 

prayer. ... If thou goest out before the 
dismissal, thou imitatest Judas. Wouldst thou 
be condemned with Judas rather than stay one 
short hour? It will not hurt thee to remain in 
church. . . . All that is wanted is patience 
for a short while, that thy prayer may be 
completed. " 

A witness in the English Church appears 
in 668, in a canon of S. Theodore of Tarsus, 
Archbishop of Canterbury: 

" When the people come to celebrate Mass 
in the name of the Lord, they may not de- 
part from the church till Mass is ended, and 
the Deacon cries : ' Ite, missa est' ' (See the 
foregoing historical evidence in the Church 
Times of July 20,27, 1888.) 

From the fifth and sixth centuries there are 
numerous enactments on the subject, and at 
the time of the Reformation such a proceeding 
as the withdrawal of the laity was never heard 
of. The ancient practice was continued after 
the translation of the Liturgy into English, and 
there is not one word or scrap of authority con- 
tained in the Prayer Book which can be pro- 
duced as evidence that the ancient custom of 



OF THE HOLY EUCHARIST. 1 39 

the Church in this respect was to be changed. 
In the face of the plain declaration in the cate- 
chism that the Holy Communion was insti- 
tuted for the " continual remembrance of the 
sacrifice of the Death of Christ," such a cus- 
tom is not only contradictory, but it is inca- 
pable of intelligent explanation. The time has 
arrived when Catholics must boldly assert the 
ancient truth as to the necessity of assisting as 
lay priests at the commemorative sacrifice of 
the Holy Eucharist. The Catholic position 
must be maintained : 

(1.) That the Holy Eucharist was instituted 
to be a memorial sacrifice of our Lord's Passion 
and Death, at which memorial all Catholics, 
not under censure, should assist, at least on 
Sundays and Holy Days. 

(2.) That the Holy Eucharist was by divine 
appointment to be received frequently by the 
faithful, as the only appointed means of sus- 
taining the life of Christ in the individual soul. 

(3.) That the object of the Eucharist is (i) a 
commemoration or representation of Christ's 
Passion and Death, and His powerful Media- 
tion for us sinners and all the world, and (ii) 



I40 THE DIVINE MEMORIAL 

for the receiving of the body and blood of 
Christ by the faithful communicant. It is 
never celebrated, therefore, in order to have a 
visible object for worship, as slanderers declare. 
Such a course would be an abuse abhorred by 
Catholics, as it would be directly contrary to 
the objects Christ had in view in instituting 
the heavenly sacrament. Still, Catholics wor- 
ship Christ present in the Holy Eucharist, and 
deem it one of the holiest privileges accorded 
to them, a position maintained by the Church 
in enjoining kneeling at the reception. 

3. The sacrificial system of the Old Cove- 
nant has also an important bearing on what is 
known as the eastward position of the cele- 
brant. The Holy Place and Holy of Holies 
were situated in the westward part of the tem- 
ple, and the worshipper entered at a gate at 
the eastward, seeing before him towards the 
west the brazen altar for burnt-offerings, beyond 
which hung the first veil which shut out from 
view the interior of the Holy Place. The sym- 
bolism of this has been thought to militate 
against the eastward position of the celebrant, 



OF THE HOLY EUCHARIST. 141 

and also against the Catholic custom of having 
the chancels of churches built at the east end, 
and of erecting the altars there. The fact is, 
there was an elaborate symbolism connected 
with the principle of light, the light of day as 
contrasted with the true Light of the world. 
Dr. Edersheim tells us in his exhaustive work 
on ". The Temple, its Ministry and Services " 
(p. 132, note), that the sacrifices were always 
offered against the sun, that is, looking towards 
the sun. The morning sacrifice in the temple 
was offered by the priest facing towards the 
east. As the Holy Eucharist is always offered 
in the morning, the eastward position is sim- 
ply a survival of the ancient sacrificial posi- 
tion, which was given without doubt by divine 
authority. Hence also the orientation of the 
altar. 

4. There are many people who have no 
sympathy with inquiry into the connection be- 
tween the Worship of the Old and the New 
Covenants. In their impatience they grandly 
exclaim : " What have we to do with these 
beggarly elements? All those things are 
past ages ago. We will not submit to a yoke 



142 THE DIVINE MEMORIAL 

which neither we nor our fathers were able to 
bear." 

If the ancient sacrificial system consisted of 
type and outline only, then certainly the objec- 
tion would be a sound one, they would be in- 
finitely worse than mere beggarly elements ; 
but as leading to a better understanding of 
Christian principles, they are most valuable 
guides, as the Apostle has shown once for all in 
the Epistle to the Hebrews. 

That they have no teaching value is a posi- 
tion which goes too far. For this view con- 
demns the intelligent reading of the Holy 
Scriptures, which are largely composed of terms 
which only a careful study of the sacrificial 
system of the Old Testament can make intelli- 
gible. If the Scriptures were written " for our 
learning," no excuse can be urged for the sys- 
tematic neglect of the great study of sacrifice, 
a subject referred to in every page of the sacred 
volume, a subject of such importance and of 
such far-reaching effects, that it has eternally 
filled the mind of the eternal God, and which 
enters into all His dealings with our sinful 
race. 



OF THE HOLY EUCHARIST. 143 

2. ATTEMPTS TO DIVORCE TRUTH FROM 
SYMBOLS. 

The Bible teaches us that God has ever en- 
shrined the most vital truths in a system of 
symbolism. Men have ever resisted the divine 
method. Their opposition takes two well- 
defined lines, which are strongly opposed to 
each other, but which nevertheless agree in the 
attempt to divorce necessary doctrines from the 
symbols which represent them. 

i. In the ranks of Christ's followers are 
found many, especially in reformed bodies of 
Christians, who stoutly maintain the truth of 
Catholic doctrine, but who as stoutly resist the 
symbols which the Church has ever employed 
to represent that doctrine. 

The position thus taken up distinguishes be- 
tween the media which transmit impressions to 
the mind, holding the sense of sight to be sin- 
fully employed if called upon to convey vital 
truths to the understanding, but strongly main- 
taining that the sense of hearing is the only 
legitimate channel through which essential doc- 
trines are apprehended. This position at once 
condemns the divinely-instituted worship of 



144 THE DIVINE MEMORIAL 

the Old Covenant, and the glorious ritual al- 
ways observed in the worship of heaven itself. 
During the past three hundred years the Church 
of England has suffered from this persistent 
effort to separate what God has decreed shall 
be joined together. Especially in the latter 
part of this century has there been kept up an 
intolerant faction determined to " stamp out " 
every vestige of symbolism from the worship 
of Almighty God. In future ages, when the 
student of church history shall read in the 
annals of the Victorian days, that iron doors 
opened and closed upon faithful priests, who 
languished for months within prison walls, sep- 
arated from their flocks, and that even bish- 
ops were haled before earthly tribunals, and 
threatened with expulsion from their sees, 
simply and solely because they persisted in 
maintaining the principles of divine worship as 
always observed in the Catholic Church, and 
specially enjoined in our Liturgy, — when they 
read of these things, how can they do other- 
wise than question the candour of these mod- 
ern persecutors ? Catholics maintain the true 
principles of ritual, then, because it symbolizes 



OF THE HOLY EUCHARIST. 145 

the great central truth of Christ's sacrifice for 
us sinners, and because it was once enjoined 
upon men by divine authority and expressly 
declared to be of perpetual obligation to the 
end of time. 

ii. The other way by which men seek to sep- 
arate doctrines from their symbols in worship 
is even more evil and deadly than the first. 
There are people who admit the plea for a rev- 
erent ritual, but who, alas ! content themselves 
with the outward forms of worship, and care 
very little for the deep truths they enshrine. 

In the olden days this abuse was severely 
reprimanded by the prophets, and when our 
Saviour came this spirit of formalism, which 
had then become almost part and parcel of 
the degenerate Jewish race, brought forth His 
keenest rebukes and elicited His severest de- 
nunciations. Then, later on, this spirit proved 
one of the greatest obstacles to the spread of 
true religion. East and West alike at times 
were permeated with it, And in our own days 
we meet it only too often. One piece of ritual 
after another is adopted with no higher object 
than because it is beautiful, or because it is 
10 



I46 THE DIVINE MEMORIAL 

aesthetic, or poetical or ancient. They love the 
ritual for its own sake ; they care nothing for 
the deep truths it enshrines. They talk much 
about the beauty of symbols, but seldom or 
never about the beauty of unselfishness, the 
pure gold of sympathy, or the divine gift of sin- 
cerity. They say much about correctness of rit- 
ual, but little or nothing of the purity of heart 
without which no one can see God. But this 
special danger is not confined to the Catholic 
Church. What are the vaunted shibboleths of 
Protestants but the clearest evidence of a dry 
formalism, as destructive of the true principles 
of divine worship as the aestheticism of the 
dilettanteritualist, or the deep selfishness of 
the Pharisee? 

So long as human nature is what it is, there 
will be this great danger of exalting one or 
other of the elements of divine worship and ig- 
noring the other ; there will be the temptation 
to separate them, to divide asunder what God 
has in His wisdom joined together, and which 
cannot be severed without bringing the great- 
est injury to them both. 

The true Catholic, whilst using and valuing 



OF THE HOLY EUCHARIST. 147 

all legitimate symbolism and ritual, feels that 
the doctrines they teach are of far more impor- 
tance than their mere outward expression, that 
the doctrines are as superior to their ritual ex- 
pression as the soul is superior to the body. He 
admits most fully the paramount importance of 
the divine truths which must enter deeply into 
the hearts and lives of Christ's followers. But 
he employs a reverent ritual because it is of 
divine appointment, and consequently of im- 
mense value in building up his own spiritual 
life. Because it is of divine appointment he 
dare not neglect it. 

On the other hand, the Protestant, whilst 
believing in the necessity of divine truth, is un- 
willing to admit the divine authority of any 
ritual or system of symbolism. It has been 
the humble endeavour of the writer to show in 
the preceding pages the unsoundness of this 
view. Instead of hating forms of worship, and 
denouncing those who advocate them, the 
Bible everywhere teaches us that God insti- 
tuted these outward forms by which He 
chooses to be worshipped, and He severely re- 
bukes all who either neglect them, or permit 



I48 THE DIVINE MEMORIAL 

them to degenerate into mere formalism. The 
popular Protestantism of the day is unwilling 
to meet Catholicism half way. It talks loudly 
and truly of the necessity of unity, but unfor- 
tunately its unity means nothing less than the 
abandonment of the whole Catholic position. 

A careful study of this whole subject will 
probably lead one to these results : 

I. The Catholic position as to teaching vital 
truths by means of ritual is in close accord 
with the divine commandments. Protestants 
have no right to disregard the divine command- 
ments as to the essentials of public worship and 
set up a standard of their own. If there is to 
be unity, either Catholics must abandon the 
divine commandments as to the essentials of 
public worship, or else Protestants must forego 
some of the cherished practices their fond hearts 
have established. 

II. What a pity to see so much time and 
labour wasted in profitless jangling, with ene- 
mies at our very heels who believe neither in 
God nor any of the doctrines which Catholics 
and Protestants hold in common. Infidels 
laugh at the quarrels of Christians, and under a 



OF THE HOLY EUCHARIST. 149 

safe cover their sun always shines, and nothing 
hinders them from making hay to their hearts' 
content. If we were only united, if our dis- 
sensions were only healed, the Church of God 
could move on in her appointed way, overcom- 
ing everything that opposed her triumphant 
march through the length and breadth of this 
wide world, until the command of the Great 
Bridegroom should be obeyed, till the king- 
doms of this world are become the kingdoms 
of our Lord and of His Christ, 



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